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33  ^EST  MAIN  STREET 

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empreinte. 

Un  des  symboles  suivants  apparaitra  sur  la 
dernidre  image  de  chaque  microfiche,  selon  le 
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symbole  V  signifie  "FIN". 


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right  and  top  to  bottom,  as  many  frames  as 
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method: 


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film6s  d  des  taux  de  reduction  diff^rents. 
Lorsque  le  document  est  trop  grand  pour  dtre 
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GESTURE 


DESCRIPTIO 
MYTHS, 
PEAC 


THE 


INDIAN  SIGN  LANGUAGE, 


WITH    BRIEF 


EXPLANATORY    NOTES 


OF   THE 

GESTURES  TAUGHT  DEAF-MUTES  IN  OUR  INSTITUTIONS 
FOR  THEIR   INSTRUCTION, 

AND    A 

DESCRIPTION   OF   SOME    OF    THE    PECULIAR    LAWS,   CUSTOMS, 

MYTHS,    SUPERSTITIONS,    WAYS    OF    LIVING,    CODE    OF 

PEACE  AND  WAR  SIGNALS  OF   OUR   ABORIGINES. 


VV.   p.    CLARK, 

O.  S.  ARMY. 


PHILADELPHIA: 

L.    R.    HAMERSLY    &    CO. 
1885. 


) 


HEA 


Copyright,  1884.  by  L.R..HAMEKM.Y&  CO. 

55 

1885 


Lieut.-Gei 
Sir,— I  1 
instruction; 
the  territor 
tories  and  i 
This  woi 
Indians  thi 
by  a  caref 
customs. 


# 


HEADQUARTERS   ARMY   OF   THE   UNITED   STATES, 

Washington,  D.C,  Julyjih,  1884. 
Lieut.-General  p.  H.  Sheridan. 

Sir, — I  have  the  honor  to  submit  herewith,  in  compliance  with  your 
instructions,  a  work  upon  the  Sign  Language  of  the  Indians  living  within 
the  territory  of  the  United  States,  with  some  account  of  their  tribal  his- 
tories and  race  peculiarities. 

This  work  is  based  upon  my  own  observations,  made  among  the 
Indians  thtmselves  during  a  period  of  more  than  six  years,  supplemented 
by  a  careful  study  of  the  principal  authorities  on  Indian  habits  and 
customs. 

Very  respectfully, 

Your  obedient  servant, 

W.  P.  CLARK, 
Captain  Second  Cavalry. 


It  seer 

first  be  g 

sign  lang 

of  the  op 

derstandi 

be  added 

to  the  la; 

which  I  h 

During 

1876,  I  n 

enlisted  I 

Crow,  an* 

I  had,  of 

dians,  bill 

On  the  m 

morning, 

took  my  f 

served  th; 

difficulty  1 

course  by 

immediate; 

guage  arc 

good  ana 

acquire  an 

'L'he  ...ar 

remained  I 

bringing  n 

Pmoux,  Chi 

festivals,  a 

In   1878 

west,  and 

years,  the 

intimate  r 

Assinaboin 

other   tribe 

knowledge 

in  impart ir 

able  interpi 


INTRODUCTORY. 


It  seems  proper  in  ':v.bmitting  this  work  that  a  brief  account  should 
first  be  given  of  the  manner  in  which  I  acquired  a  knowledge  of  the 
sign  language  of  the  Indians,  and  that  I  should  at  least  outline  some 
of  the  opportunities  which  have  been  given  me  for  gaining  an  un- 
derstanding of  race  peculiarities,  as  I  think  something  will  thereby 
be  added  to  the  weight  of  the  exj-essed  opinions  not  only  in  regard 
to  the  language,  but  to  other  rrutters  pertaining  to  our  aborigines 
which  I  have  touched  upon. 

During  the  Sioux  and  Cheyenne  war  of  1876-7,  in  November  of 
1876,  I  found  myself  in  command  of  some  three  hundred  friendly 
enlisted  Indian  scouts  of  the  Pawnee,  Shoshone,  Arapahoe,  ('heyenne, 
Crow,  and  Sioux  tribes;  six  tribes  having  six  different  vocal  languages. 
I  had,  of  course,  before  known  of  the  sign  language  used  by  our  In- 
dians, but  here  I  was  strongly  impressed  with  its  value  and  beauty. 
On  the  march,  by  their  camp-fires  at  night,  and  in  the  early  gray  of 
morning,  jiist  before  charging  down  on  a  hostile  Indian  village,  I 
took  my  first  lessons  in  this  language  and  in  Indian  tactics.  I  ob- 
served that  these  Indians,  having  different  vocal  languages,  had  no 
difficulty  in  communicating  with  each  other,  and  held  constant  inter- 
course by  means  of  gestures.  For  the  practical  benefits  which  would 
immediately  ensue,  I  devoted  myself  to  the  study  of  the  gesture  lan- 
'juage  and  the  people.  I  found  that  the  Indians  were  wonderfully 
good  arid  patient  instructors,  and  that  the  gesture  speech  was  easy  to 
acquire  rnd  '^member. 

'."he  ...ampaign  ended.  I  was  ordered  to  Red  Cloud  Agency,  and 
remained  tliere  and  at  Spotted  Tail  Agency  for  a  year,  my  duties 
bringing  me  in  close  and  constant  contact  and  intercourse  with  the 
Sioux,  Cheyennes,  and  Arapahoes, — in  their  camps,  at  their  feasts, 
festivals,  and  funerals,  and  in  the  field  with  scouting-parties. 

In  1878-9  and  1880,  my  duties  carried  me  farther  to  the  north- 
vest,  and  though  engaged  mostly  in  field  operations  during  these 
years,  the  character  of  the  service  was  such  that  I  was  thrown  into 
intimate  relations  with  the  Cheyennes,  Sioux,  Crows,  Bannacks, 
Assinaboines,  Gros  Ventres  of  the  Prairie,.  Mandans,  Arickarees,  and 
other  tribes  in  that  region,  and  had  almost  constant  use  for  my 
knowledge  of  gesture  speech.  I  found  this  of  great  value,  not  only 
in  imparting  and  receiving  information,  but  as  a  check  upon  unreli- 
able interpreters. 

5 


INTRODUCTORY. 


In  1 88 1  I  was  directed  by  Lieutenant-General  Sheridan  to  ^ubmit 
to  him  a  work  on  the  Indian  sign  language,  with  such  remarks  upon 
the  habits,  manners,  and  customs  of  the  Indians  as  might  be  consid- 
ered necessary  and  proper.  To  complete  and  perfect  my  study  of 
the  language  and  people,  I,  under  orders  from  him,  visited  several 
tribes  in  the  Indian  Territory,  in  Minnesota,  Manitoba,  Northwest 
Territory,  Dakota,  Montana,  Nebraska,  Utah,  Wyoming,  and  Idaho. 

Ujjon  the  accompanying  map  are  indicated  the  locations  of  the 
agencies  and  tribes  where  I  made  this  special  investigation.  I  have 
faithfully  endeavored  to  ascertain  the  facts,  and  to  complete  my 
study  of  this  language  so  far  as  I  was  able  to  do  so  by  personal  con- 
versation in  gesture  speech  with  the  Indians  of  the  tribes  which  I 
visited,  and  to  learn  whatever  I  could  of  its  existence  or  non-exist- 
ence at  present,  and  its  status  in  olden  times. 

To  insure  all  this  I  prepared  a  list  of  words,  phrases,  idioms,  etc., 
and  on  reaching  the  different  agencies  or  encampments,  obtained  an 
interpreter,  and  secured  the  services  of  some  of  the  Indians  who  were 
reported  as  the  most  accomplished  in  gesture  speech.  The  interpreter 
translated  the  words,  etc.,  the  Indians  made  the  signs,  and  I,  taking  the 
sign  language  as  I  had* learned  it  as  a  standard,  noted  the  differences 
where  there  were  any,  provided  always,  of  course,  that  the  differences 
were  not  merely  personal  flourishes  or  careless  abbreviations;  i.e.,  in 
case  the  root  of  the  sign  was  changed  or  did  not  appear,  I  carefully 
noted  it.  Although  individuals  may  obscure  the  meaning  of  these 
gestures  through  carelessness,  awkwardness,  or  efforts  to  secure  a 
superabundance  of  graceful  execution,  yet  one  skilled  in  the  sign 
language  will  instantly  recognize  them,  provided  that  they  possess  the 
radical  or  essential  part. 

This  careful  comparison  finished,  I  then  entered  into  conversation 
personally  by  signs  with  the  Indians,  and  had  them  relate  to  me 
stories,  autobiographies,  etc.  In  this  way  I  was  of  course  able  to 
discover  if  my  method  of  making  signs  was  understood,  and  detect 
any  gesture  that  I  hid  not  before  seen.  I  then  mixed  with  the 
Indians  generally,  v' sited  their  camps,  and  endeavored  to  ascertain 
the  extent  of  the  uiiderstanding  of  gesture  speech  in  the  tribe  or 
band.  I  also  interviewed  some  of  the  old  Jesuit  fathers,  interpreters, 
traders,  trappers,  half-breeds,  and  others  who  had  had  a  long  experi- 
ence with  these  people.  I  discovered  that  to  have  the  Indians  first 
make  the  gestures  was  absolutely  necessary,  because,  if  one  makes  a 
sign  to  an  Indian  in  a  certain  way,  the  ciiances  are  ten  to  one  he 
will  return  it  in  the  same  way,  even  though  he  may  never  have  seen 
it  before.  For  instance,  if  a  person  in  conversation  in  gestures 
with  a  Crow  Indian  were  to  use  the  Ute  sign  for  pony,  the  Indian, 
should  he  have  occasion  to  make  the  sign  in  return  to  the  same  per- 
son witliin  a  few  minutes'  time,  would  use  the  same  gesture,  and  in 
this  way  unintentionally  deceive  the  investigator. 

I  have  noted  under  Sign  Language  the  evidence  obtained  from 
the  Indians  in  regard  to  the  use  and  extent  of  the  language  at  the 
present  time  and  in  remote  periods  of  their  history,  and  have  else- 


where 

tribes; 

statemc 

ever  to 

of  uttei 

learned 

all,  the; 

on  man 

traces  o 

merely  ( 


I  am  r 
work  to 
jecture,  1 
small  be^ 
unfolded 
dian  as  li 
our  civili, 
it,  I  feel 
and  I  iinl; 
of  the  ori 
I  think 
have  been 
American  I 
days  of  C 
tion.     Scl 
each  susta 
only  by  t 
their  origi 
One  disco 
tribes  of  . 
dinavia,  fr 
Strait,  acr 
I^'olynesian 
thaginians 
tlie  westep 
itors  are  st 
^ease  not 
these  fanci 
found  earn 
loiis." 

Not  onl 
theorists, 
set  forth, 
(Ired  langu 
'ence  abou 
'igo.     Ano 


il> 


o 


INTRODUCTORY. 


\ 


It 
in 
i- 
of 
al 
:st 

lO. 

he 
ive 
Tiy 
Dn- 
1  I 
ist- 

tc, 
I  an 

/ere       \ 
eter 
;  the 
nces 
nces 
.,  in 
fully 
these 
ire  a 
sign 
s  the 

ation 
3  me 
lie  to 
etect 
che 
rtain 
be  or 
eters, 
peri- 
first 
ces  a 
)ne  he 
seen 
stures 
•\dian, 
I  per- 
nd  in 


from 
at  the 
■e  else- 


where given  my  reasons  for  the  similarity  of  gestures  among  all  the 
tribes;  and  my  personal  experience  fully  sustains  Professor  Whitney's 
statement,  that  "the  art  of  talking  by  gesture  is  too  natural  to  man 
ever  to  be  lost,  though  put  down  by,  on  the  whole,  greater  availab'lity 
of  utterance  as  proved  by  experience,  and  if  two  men,  who  Iiave  not 
learned  each  other's  tongue,  meet  and  desire  to  exchange  thoughts  at 
all,  they  will  resort  to  gesture  and  arrive  at  a  mutual  understanding 
on  many  points,  whether  they  liave  a  common  origin  and  certain 
traces  of  hereditary  (rather  traditional^  habits,  or  whether  they  have 
merely  the  accordant  endowments  of  a  common  humanity." 

ORIGIN   OF   THE   AMERICAN   INDIANS. 

I  am  not  prepared  to  discuss  the  origin  of  man,  and  I  wish  in  this 
work  to  enter  as  little  as  possible  the  fields  of  s|)eculation  and  con- 
jecture, but  "  human  science  shows  that  the  world  has  unfolded  from 
small  beginnings,  and  it  is  reasonable  to  suppose  that  so  the  race  has 
unfolded,"  and  having  thought  much,  and  observed  closely  tlie  In- 
dian as  he  is  found  at  j^resent,  botli  in  his  debased  condition  near 
our  civilization,  and  in  his  wild  state  before  coming  in  contact  with 
it,  I  feel  that  I  should  at  least  place  some  of  my  views  on  record, 
and  I  unhesitatingly  pronounce  in  favor  of  the  Autochthonic  theory 
of  tlie  origin  of  our  aborigines. 

I  think  Mr.  H.  H.  Bancroft  happily  summarizes  the  views  that 
have  been  advanced  in  regard  to  this  subject  wiien  he  says,  "The 
American  Indians,  their  origin  and  consanguinity,  have  from  tiie 
days  of  Columbus  to  the  present  time  proved  no  less  a  knotty  ques- 
tion. Schoolmen  and  scientists  count  their  theories  by  hundreds, 
eacli  sustaining  some  pet  conjecture  with  a  logical  clearness  equalled 
only  by  the  facility  with  which  he  demolishes  all  the  rest.  One  proves 
their  origin  by  Holy  Writ,  anotiier  by  the  sage  sayings  of  the  fathers. 
One  discovers  in  them  Pheenician  merchants,  another  the  ten  lost 
tribes  of  Israel.  Tliey  are  tracked  witli  e(iual  certainty  from  Scan- 
dinavia, from  Ireland,  from  Iceland,  from  Greenland,  across  Behring 
Strait,  across  the  Northern  Pacific,  the  Southern  Pacific,  from  the 
Polynesian  Islands,  from  Australia,  from  Africa.  Venturesome  Car- 
thaginians were  thrown  upon  the  eastern  shore,  Japanese  junks  on 
the  westepi.  The  breezes  that  wafted  hither  America's  primogen- 
itors are  still  blowing,  and  the  ocean  currents  by  wiiich  they  came 
cease  not  yet  to  flow.  The  finely-spun  webs  of  logic  by  which 
these  fancies  are  maintained  would  prove  amusing  did  not  the  pro- 
found earnestness  of  their  respective  advocates  render  them  ridicu- 
lous." 

Not  only  has  the  origin  of  the  race  been  settled  by  these  visionary 
theorists,  but  the  origin  and  migrations  of  separate  tribes  carefully 
set  forth,  one  writer  claiming  that  those  speaking  the  Sioux  and  kin- 
dred langu  ;es  landed  on  this  continent  near  the  Gulf  of  St.  Law- 
rence aboui  the  same  time,  jirobably  at  least  three  thousand  years 
ago.     Another  insists  that   in   the   Mandans  he  discovered  a  lost 


8 


INTRODUCTORY. 


Welsh  colony,  and  proves  his  statement  by  a  description  of  some  of 
their  physical  peculiarities,  such  as  light  hair  and  blue  eyes,  and  more 
startling  and  conclusive  still,  discovered  through  a  Welshman  he  had 
with  iiim  that  they  spoke  the  Welsh  language.  It  is  hardly  necessary 
now  to  say  that  the  Welshman  wantonly  imposed  upon  the  searcher 
after  savage  lore,  and  the  light  hair  and  blue  eyes  have  since  been 
accounted  for. 

Believing,  then,  that  the  American  man  "is  as  indigenous  as  the 
fauna  a.r\d  flora, ^^  it  does  not  matter,  and  at  this  late  day  it  certainly 
cannot  be  determined,  whether  the  tribes  found  on  this  continent  at 
the  time  of  its  discovery  were  unfolded  from  several  groups  of  sav- 
ages occupying  widely  separated  geographical  areas,  or  were  slowly 
evolved  from  one.  The  erosion  of  time  has  worn  away  all  records, 
ui:*^  it  seems  proper  to  briefly  outline  the  reasons  for  this  belief. 
There  was  certainly  nothing  in  the  languages  of  the  different  tribes 
which  justified  a  belief  in  this  early  migration ;  no  trace  of  ancient 
arts  and  inscriptions,  or  of  monumental  data,  has  been  discovered 
among  them,  and  certainly  it  is  only  reasonable  to  suppose  that  a 
people  sufficiently  advanced  to  conquer  the  obstacles  of  such  a  migra- 
tion would  have  been  developed  intellectually  and  physically  to  a 
degree  beyond  that  required  for  preserving  some  evidence  of  such  a 
wonderful  event  in  their  lives ;  but  from  the  fretted  shores  of  the 
Atlantic  to  the  fair  waters  of  the  Pacific  nothing  of  this  kind  has 
ever  been  found,  and  there  is  no  evidence  of  a  foreign  origin  in  their 
traditions  or  myths,  although  these  go  back  in  the  eternity  of  the 
past  to  the  time  of  their  creation, — to  the  flood, — to  the  period  in 
their  develoi)ment  when  they  first  used  the  bow  and  arrow. 

The  mere  fact  that  they  had  certain  customs,  habits,  manners,  and 
religious  rites  common  'to  humanity  in  some  other  parts  of  the  world, 
only  shows  that  man  in  the  same  plane,  stage,  or  period  of  savagery, 
barbarism,  or  civilization,  possesses  many  similar  traits,  mentally, 
morally,  and  physically. 

I  cannot  point  to  amore  striking  illustration  of  this  than  to  call 
attention  to  the  astronomical  discoveries,  and  to  the  wonderful  in- 
ventions which  have  simultaneously  sprung  into  existence;  in  short, 
to  the  results  which  have  been  achieved  by  the  scientific  minds  of 
different  nations  of  the  world,  working  out  their  problems  at  widely 
separated  geographical  points,  the  one  entirely  ignorant  o(  the  exist- 
ence of  the  other,  and  though  their  minds  were  subjected  to  different 
surroundings  and  influence,  still  becoming  pregnant  with  the  same 
ideas  at  the  same  time.  These  things  are  more  strange  and  peculiar 
to  me  than  that  in  the  lower  stages  of  human  evolution  the  sun  should 
have  been  regarded  with  superstitious  awe,  or  that  certain  rude  social 
customs  of  the  Indians  should  have  been  similar  to  those  of  the  peo- 
ples of  some  other  country. 

It  would,  indeed,  be  rash  to  make  any  positive  assertions  as  to  race 
origin.  One  must  not  attempt,  as  Professor  Whitney  tersely  says, 
"to  carry  too  definite  a  light  too  far  back  into  the  obscure  past." 
It  is  safe  to  say,  however,  that  all  writers  agree  in  giving  to  the  na- 


tions of 

physical 

humanit' 

in  format 

fords  no 

even  mor 

tory  most 

writing, 

each  figur 

band  or  tr 

of  sma]]p( 

jacent  trib 
years. 

Picture- 
common  t, 
only  ones 

The  trai 

left  by  n  v 

as  the  task 

lis  into  tlie 

this  late  da 

and  the  poi 

may  yet  tra 

man  on   thi 

savagery  an 

stage  of  bar 

O 

In  regard 
;ind  use  of  ^ 
scientific  inl 
more  expre' 
the  dog  witll 
joy,  sorrow, 
is  not  at  all 
I'loyed  by  atj 
fc'uage.    TocI 
a  degree  of  a| 
or  emotionalf 
of  intelJigen| 
advanced  in 

K^ant  held, 
of  developmj 
tions  has  dis. 
three-years-ol 
and  carry  on] 
which  would 
Broadly,   t 


INTRODUCTORY. 


9 


tions  of  America  a  remote  antiquity.  Traditions,  ruins,  moral  and 
physical  peculiarities,  all  denote  that,  several  thousand  years  ago, 
humanity  existed  on  this  continent.  Of  what  type  history  gives  no 
information,  science  can  throw  no  definite  light,  and  conjecture  af- 
fords no  satisfciction.  The  data  in  regard  to  the  Plains  Indians  are 
even  more  unsatisfactory  than  with  other  native  nations.  Their  his- 
tory mostly  hangs  on  the  slender  threads  of  oral  tradition  and  picture- 
writing.  The  latter  is  a  sort  of  hieroglyphical  chart  upon  which 
each  figure  represents  the  most  important  event  that  happened  to  the 
band  or  tribe  during  the  year, — the  death  of  a  noted  chief,  the  scourge 
of  smallpox  or  measles,  tiie  capture  of  a  woolly  pony  from  some  ad- 
jacent tribe, — and  these  charts  rarely  go  back  more  than  one  hundred 
years. 

Picture-writings  which  represent  the  histories  of  individuals  are  so 
common  that  many  writers  have  wrongly  asserted  that  these  were  the 
only  ones  kept. 

The  trail  of  tlieir  migration  on  the  vast  prairies  is  like  tlie  track 
left  by  a  vessel  on  the  troubled  waters  of  the  ocean.  But  hopeless 
as  the  task  at  first  glance  appears,  poor  as  tlie  guides  are  which  lead 
us  into  the  chaos  of  the  past,  yet  scientific  investigation  has  even  at 
this  late  day  done  much  to  crystallize  the  unknown  into  the  known, 
and  the  power  and  force  of  civilization,  guided  by  the  hand  of  genius, 
may  yet  trace  the  lines  which  mark  much  of  the  growth  of  primitive 
mati  on  this  continent,  througli  a  part  of  the  long  dark  period  of 
savagery  and  the  gray  light  which  dawned  upon  him  in  his  early 
stage  of  barbarism. 


lie  na- 


ORIGIN  OF   INDIAN   SIGN   LANGUAGE. 

In  regard  to  the  degree  of  intelligence  necessary  for  the  invention 
and  use  of  gesture  speech  there  is  a  great  variety  of  opinion  among 
scientific  investigators.  Says  one,  "  What  gesture  language  can  be 
more  expressive  than  that  employed  by  the  horse  with  its  ears,  and 
the  dog  with  its  tail,  wherein  are  manifestations  of  every  shade  of 
joy,  sorrow,  courage,  shame,  and  anger?"  Another  claims  that  "it 
is  not  at  all  probable  that  a  system  of  gesture  language  was  ever  em- 
]>loyed  by  any  primitive  people  i)rior  or  in  preference  to  vocal  lan- 
guage. To  communicate  by  signs  requires  no  little  skill,  and  imjjlies 
a  degree  of  artifice  and  forethought  far  beyond  that  required  in  vocal 
or  emotional  language.  Long  before  a  child  arrives  at  the  point 
of  intelligence  necessary  tor  conveying  thoughts  by  signs  it  is  well 
advanced  in  a  vocal  language  of  its  own." 

Kant  held  the  opinion  that  the  mind  of  a  deaf-mute  was  incapable 
of  development ;  but  the  wonderful  success  of  our  modern  institu- 
tions has  dissipated  forever  that  idea ;  and  I  have  seen  the  little 
three-years-old  child  of  a  deaf-mute  Indian  hold  up  its  tiny  hands 
and  carry  on  a  conversation  (without  any  attempt  at  vocal  speech) 
which  would  have  done  credit  to  any  child  of  that  age. 

Broadly,  the  term  language  may  be  applied  to  whatever  means 


10 


INTRODUCTORY. 


social  beings  employ  to  communicate  passion  or  sentiment,  or  to 
influence  one  another ;  whatever  is  made  a  vehicle  of  intelligence, 
idiogra|)hic  or  phonetic,  is  language,  and  the  object  of  language  is 
to  arrive  by  skilful  combinations  of  known  signs  at  the  expression  of 
something  unknc  .vn  to  one  of  the  parties;  i.e.,  the  idea  to  be  con- 
veyed. 

At  a  very  early  period  of  the  savage  state  the  necessity  for  com- 
munication developed  certain  signs,  visible  and  vocal,  which  met  the 
wants  of  the  necessity  felt  at  the  time.  In  all  probability  vocal  signs 
were  not  at  first  as  rapidly  developed  as  gestures,  but  though  of 
slower  growth,  they  finally  crowded  out,  and  in  a  measure  took  the 
place  of  facial  expression  and  bodily  movements,  so  that  by  the  time 
when  the  later  stage  or  period  of  savagery,  or  perhaps  barbarism,  was 
reaciied,  each  group  in  tliis  unfolding  process,  which  might  be  called 
a  family,  band,  or  tribe,  had  retained  only  a  few  of  their  original 
gestures,  and  had  for  the  communication  of  conceptions  and  the 
operations  of  thought  a  rude  and  imperfect  articulate  language. 
Extreme  poverty  in  such  language  would  undoubtedly  require  gesture 
to  confirm  and  elucidate  the  meaning  intended  to  be  conveyed,  and 
in  the  beginning,  whatever  other  uncertainties  may  thickly  cluster 
about  and  obscure  the  subject,  no  one,  I  think,  will  question  the 
poverty  of  their  articulate  speech. 

The  myths  of  nearly  every  tribe  oi  Indians  seem  to  evidence  the 
fact  that  there  was  a  time  in  their  development  when  they  did  not 
have  the  bow  and  arrow.  This  is  interesting  and  important  only  as 
showing  the  growth  of  their  inventive  and  imitative  faculties,  essen- 
tial qualities  in  language-making. 

Whether,  as  I  have  before  stated,  the  North  American  Indians  are 
the  result  of  the  growth  or  unfolding  of  one  or  several  groups  of 
savages,  the  great  number  of  distinct  vocal  languages,  about  seventy- 
six,  and  the  great  variety  of  .ialects  of  the  same  language,  need  not 
be  to  the  philological  student  so  much  a  matter  of  surprise,  for 
through  natural  causes,  such  as  internal  trouble,  wars  with  other 
tribes,  in  short,  the  segregation  which  takes  i)lace  when  humanity  is 
in  the  hunter  state,  the  savages  would  necessarily  have  crystallized 
into  separate  families  or  bands,  and  in  these  bands,  after  rf  long 
period  of  time,  an  articulate  speech  would  have  been  developed, 
perfected,  and  marked  by  the  influence  of  their  surroundings,  such 
as  food,  climate,  occupation,  etc.  After  such  development  of  utter- 
ance these  bands  may,  in  the  course  of  time,  have  been  broken  by 
causes  similar  to  those  which  brought  about  the  original  segregation, 
and  the  fragments  may  have  drifted  to  widely-separated  geographical 
areas,  and  the  philologist  now  finding  them,  discovers  that  their 
vocal  languages  belong  to  what  he  terms  a  "common  stock." 
Laying  aside  all  conjectures  as  to  race  origin,  and  simply  taking  the 
savages  as  they  were  found  in  recent  times,  we  find  that  after  each 
group  or  tribe  had  developed  a  distinct  set  of  vocal  signs,  forming  a  I 
marked  and  peculiar  articulate  speech  which  was  useful  as  a  means 
of  communicating  ideas  only  to  the  members  of  the  group,  the  tribes  I 


again  m 
necessit) 
vocal  spi 
describee 
prairies  c 
language, 
veliicle  fc 
on  this  c( 
Before 
status  of  : 
times,  so 
That  W( 
ture  speec 
by  the  foil 
Clarke  in 
winter  of 
m  their  vil 
ent  site  o 
Clieyennes 
that  gesture 
tribes  as  it 
f^ict,  and  n 
waters  of  tl 
I'i  these  exj: 
the  Indians 
i  do  not  ti 
liave,  undei 
I  liave  ca 
tures  anionj 
graphical  ar 
reason  for  tl 
Mr.  Banc 
tlian  I  have 
most  fertile 
q'Jin,  was  th 
I'lymouth. 
Des  Moines 
land  of  the 
t'le  southerr 
exclusively, 
'ongitude  an 
The  six  n 
Morgan,  wei 
conversation 
"ow  spoken 
close  reseml 
while  the  On 
t^ut  are  also  - 
I  differences." 


-mjf 


/NTRODUCrORY. 


II 


to 
iCe, 
e  is 
lof 
:on- 

;om- 
t  the 
iigns 
h  of 
:  the 
time 
,  was 
lalled 
ginal 
d  the 
;uage. 
ssture 
1,  and 
;Uister 
)n  the 


! 


ans  are 

lups  of 

venty- 

ed  not 

se,  for 

other 
anity  is 
tallized 
a:  long 
eloped, 
s,  such 
f  utter- 
)ken  by 
gation, 
aphical 
at  their 

tock." 
ving  the 
ter  each 
rming  ai 
a  means  | 
Rie  tril 


again  met  as  is  ilhistrated  by  our  Plains  Indians.  Here  again  the 
necessity  for  intercommunication  between  tribes  having  different 
vocal  speech  developed  gesture  speech,  the  sign  language  I  have 
described,  so  that  the  many-tongued  hordes  of  the  vast  sea-like 
prairies  can  at  least  be  credited  with  perfecting  and  beautifying  the 
language,  which  in  all  probability,  with  vocal  imitations,  formed  the 
vehicle  for  the  expression  of  the  building  thouglits  of  i)rimitive  man 
on  this  continent. 

Before  considering  this  special  growth.  I  will  briefly  touch  on  the 
status  of  some  of  the  Eastern  tribes  and  their  languages  in  former 
times,  so  far  as  history  sheds  any  light  on  the  subject. 

That  we  find  no  positive  evidence  of  the  existence  and  use  of  ges- 
ture speech  does  not  necessarily  show  that  there  was  none,  as  is  shown 
by  the  following  notable  examples.  Circumstances  forced  Lewis  and 
Clarke  in  their  exploration  of  the  then  unknown  West  to  spend  the 
winter  of  1804-5  with  the  Mandans,  Gros  Ventres,  and  Arickarees 
in  their  village  on  the  Missouri,  only  a  short  distance  below  the  pres- 
ent site  of  their  camp  at  Fort  Berthold.  During  the  winter  the 
Cheyennes  and  Sioux  visited  this  village,  and  there  can  be  no  doubt 
that  gesture  speech  was  daily  and  hourly  used  by  the  members  of  these 
tribes  as  it  is  to-day  when  they  meet,  but  no  mention  is  made  of  the 
fact,  and  not  until  these  explorers  met  the  Shoshones  near  the  head- 
waters of  the  Missouri  do  we  find  any  note  made  of  signs  being  used. 
If  these  explorers  who  entered  so  minutely  into  the  characteristics  of 
the  Indians  in  their  writmgs  failed  to  make  a  record  of  this  language, 
1  do  not  think  it  very  surprising  that  earlier  investigators  should 
have,  under  less  favorable  auspices,  also  neglected  it. 

I  have  called  attention  to  the  lack  of  any  systematic  code  of  ges- 
tures among  the  Algonquins,  and  given  some  idea  of  the  great  geo- 
graphical area  covered  by  their  language,  and  I  believe  this  to  be  tlie 
reason  for  the  non-culture  and  lack  of  general  use  of  signs. 

Mr.  Bancroft  makes  the  vocal  language  even  more  comprehensive 
than  I  have  claimed,  for  he  says,  "The  most  widely  diffused  and  the 
most  fertile  in  dialects  of  all  North  American  languages,  the  Algon- 
quin, was  the  mother-tongue  of  those  who  welcomed  the  Pilgrims  to 
Plymouth.  It  was  heard  from  the  Bay  of  Gaspe  to  the  valley  of  the 
Des  Moines,  from  Cape  Fear,  and  it  may  be  from  Savannah,  to  the 
land  of  the  Eskimos,  from  the  Cumberland  River  of  Kentucky  to 
the  southern  bank  of  the  Mississippi.  It  was  spoken,  though  not 
exclusively,  in  a  territory  that  extended  through  sixty  degrees  of 
longitude  and  more  than  twenty  degrees  of  latitude." 

The  six  nations  forming  the  Iroquois  League,  according  to  Mr. 
Morgan,  were  all  able  to  understand  each  other  with  readiness  in 
conversation,  though  he  says,  "Of  the  six  dialects  in  which  it  is 
now  spoken  (Iroquois  language),  the  Mohawk  and  Oneida  have  a 
close  resemblance  to  each  other,  the  Cayuga  and  Seneca  the  same, 
while  the  Onondaga  and  Tuscarora  are  not  only  unlike  each  other, 
hut  are  also  distinguished  from  the  other  four  by  strong  dialectical 
differences." 


12 


IN-^RODUCTORY. 


The  Iroquois  League  at  the  time  spoken  of  by  Mr.  Morgan  did  not 
need  gestures  to  communicate  with  each  other,  but  it  must  be  remem- 
bered that  prior  to  the  greatness,  power,  and  advanced  stage  of  bar- 
barism which  this  confederacy  achieved,  many  of  them  'vvv^re  living 
in  amity  with  the  Algonquins,  and  at  this  time,  probably,  gestures  were 
used.  Of  this  period  Mr.  Morgan  says,  "Their  remote  origin  and 
their  history  anterior  to  the  discovery  are  both  enshrouded  with  ob- 
scurity. Tradition  interposes  its  feeble  light  to  extricate  from  the 
confusion  which  time  has  wrought  some  of  the  leading  events  which 
preceded  and  marked  their  political  organization.  It  informs  us 
that  prior  to  their  occupation  of  New  York  they  resided  in  the 
vicinity  of  Montreal,  upon  the  northern  bank  of  the  St.  Lawrence, 
where  they  lived  in  subjection  to  the  Adirondac':s,  a  branch  of  the 
Algonquin  race  then  in  possession  of  the  whole  country  north  of  that 
river.  At  that  time  the  Iroquois  were  but  one  ni.  \\  and  few  in  num- 
ber. From  the  Adirondacks  they  learned  the  art  of  husbandry,  and 
while  associated  with  them  became  inured  to  the  hardships  of  the 
war-path  and  of  the  chase.  After  they  had  multiplied  in  numbers 
and  improved  by  experience,  they  made  an  attempt  to  ■secure  the  in- 
dependent possession  of  the  country  they  occupied,  but  having  been 
in  the  struggle  overpowered  and  vanquished  by  the  Adirondacks, 
they  were  compelled  to  retire  from  the  country  to  escape  extermina- 
tion." 

As  I  have  stated,  there  is  scarcely  anything  in  written  history  to 
guide  one,  and  I  doubt  the  reliability  of  any  of  the  traditions  which 
can  now  be  gathered  from  the  wretched  remnants  of  these  once  pow- 
erful tribes.  It  required  long  and  patient  study  and  investigation  to 
obtain  reliable  data  from  the  Plains  Indians  in  regard  to  the  growth 
of  the  language  with  them.  It  was  easy  and  safe,  and  disposed  of 
the  matter  at  once  to  say,  it  was  a  gift  from  God,  and  many  of  them 
answered  my  inquiries  as  did  "Iron  Hawk,"  the  Sioux  chief,  when 
he  said,  "The  whites  have  had  the  power  given  them  by  the  Great 
Spirit  to  read  and  write,  and  convey  information  in  this  way.  He 
gave  us  the  power  to  talk  with  our  hands  and  arms,  and  send  infor- 
mation with  the  mirror,  blanket,  and  pony  far  away,  and  when  we 
meet  with  Indians  who  have  a  different  spoken  language  from  ours, 
we  can  talk  to  them  in  signs." 

Schoolcraft  gives  something,  but  the  little  that  is  noted  relates 
rather  more  to  signals  than  signs.  Wampum  seems  to  have  been 
given  rather  than  tobacco  to  indicate  a  friendly  feeling. 

A  sapling  cut  to  within  two  or  three  feet  of  the  gicund,  its  bark 
carefully  peeled  off,  so  as  to  be  conspicuous^  and  a  stone  placed  on 
the  stump,  indicated  that  the  Oneidas  were  in  the  vicinity,  and  a 
signal-fire  lighted  near  the  Oneida  stone  warned  them  for  ms  ny  miles 
east,  west,  north,  and  south.  Existence  of  war  was  indicated  by  a 
tomahawk  painted  red,  ornamented  with  red  feathers,  and  with  black 
wampum  struck  in  the  war-post  in  each  village  of  the  league. 

At  their  night  encampments  they  cut  upon  the  trees  certain  de- 
vices to  indicate  their  numbers  and  destination.     On  their  return 


they  did 

number  si 

The  CO 

favorable 

North,  foi 

various  ti 

Trumbull 

"  The 

Chickasas, 

and  Hitch 

Georgia,  l 

iana,  east 

westward, 

small  tribt 

Tennessee 

"TheC 

same  langi 

Creeks,   Se 

speak  diale 

The  nec( 

vocal  langi 

that  gestun 

After  so 

reliable  dat 

that  we  cor 

evidence  of 

in  my  mine 

of  rapidly  < 

within  the 

say  that  an 

others.     Al 

of  inventiv( 

and  very  sic 

It  will  re 

great  plains 

transporting 

in   place  of 

signs  much  i 

from  year's  ( 

some  superic 

bring  them  i 

Linguistic, 

hundred  or  o 

if  not  of  ori 

speech,  may 

First.  The 

or  other  caus 

ing  in  Westei 

and  customs. 


INTRODUCTORY. 


n 


bark 
:ed  on 
land  a 

miles 
by  a 

black 

Lin  de- 
return 


they  did  the  same,  showing  also  the   number  of  captives  and  the 
mmiber  slain. 

The  condition  of  affairs  in  the  South  was,  however,  much  more 
favorable  to  the  growth  or  perfection  of  gesture  speech  than  in  the 
North,  for  there  were  many  different  vocal  languages  spoken  by  the 
various  tribes  in  that  section.  In  regard  to  this  Dr.  j.  Hammond 
Trumbull  says, — 

"The  Chahta  Muskokis  family,  comprising  the  Choctaws  and 
Chickasas,  Muskokis  or  Creeks,  Seminoles,  Coussattis,  Alabamas, 
and  Hitchitis,  occupied  the  territory  now  constituting  the  States  of 
Georgia,  Alabama,  Mississippi,  and  Florida,  with  a  portion  of  Louis- 
iana, east  of  the  Mississippri,  except  the  shore  of  the  Gulf  of  Mobile 
westward,  and  the  banks  of  the  Mississippi  inhabited  by  various 
small  tribts,  and  a  tract  in  Northern  Alabama,  on  both  sides  of  the 
Tennessee  River,  which  belonged  to  the  Cherokees. 

"  The  Choctaws  and  Chickasas  speak  nearly  related  dialects  of  the 
same  language,  to  which  probably  the  Hitchiti  also  belongs.  The 
Creeks,  Seminoles,  and  small  tribes  of  Coussattis  and  Alabamas, 
speak  dialects  of  another  language  of  the  same  stock." 

The  necessity  for  intercommunication  between  tribes  existed,  the 
vocal  languages  were  different,  and  it  is  only  reasonable  to  suppose 
that  gestures  were  used. 

After  so  much  uncertainty  in  the  East,  and  such  great  poverty  of 
reliable  data  in  the  extreme  West,  it  is  with  comfort  and  satisfaction 
that  we  contemplate  the  present  status,  and  examine  the  traditional 
evidence  of  the  growth  of  the  language  with  our  Plains  Indians,  and 
in  my  mind  there  is  no  doubt  that  this  language,  viewed  in  the  light 
of  rapidly  communicating  ideas,  has  been  greatly  enriched  by  them 
within  the  last  two  hundred  years.  I  consider  it  at  least  unwise  to 
say  that  any  one  particular  tribe  invented  it  and  taught  it  to  the 
others.  All  languages  have  of  course  needed  the  healthy  stimulus 
of  inventive  and  imitative  faculties,  but  they,  like  humanity,  grow, 
and  very  slowly,  into  beauty  and  usefulness. 

It  will  readily  be  seen  that  the  predatory  hordes  occupying  the 
great  plains,  and  having  but  recently  come  into  a  better  means  of 
transporting  their  possessions  over  long  distances,  viz.,  by  the  pony 
in  place  of  the  dog,  would  naturally  and  necessarily  need  and  use 
signs  much  more  than  mountain  tribes,  whose  habitat  did  not  change 
from  year's  end  to  year's  end,  unless  they  were  compelled  to  move  by 
some  superior  force,  and  whose  surroundings  and  occupation  did  not 
bring  them  in  contact  with  strange  tongues. 

Linguistically  considered,  the  tribes  which  during  the  last  one 
hundred  or  one  bundled  and  fifty  years  have  had  determined  centres, 
if  not  of  origin,  certainly  of  perfection  and  propagation  of  gesture 
speech,  may  be  divided  into  five  groups,  as  follows: 

First.  The  Cheyennes  and  Arapahoes,  who,  for  mutual  protection 
or  other  causes,  had  been  together  for  a  long  time, — since  their  meet- 
ing in  Western  Minnesota.  They  were  alike  in  many  of  their  manners 
and  customs,  but  each  had  a  vocal  language  totally  different  from  the 


14 


INTRODUCTORY. 


Other,  and  both  were  difficult  to  acquire;  the  Arapahoe  tongue  being 
almost  imjjossible  to  master. 

These  two  tribes  were  at  this  time  a  powerful  nation,  numbering 
probably  not  less  than  four  thousand  lodges,  and  perhaps  five,  the 
present  Northern  and  Southern  bands  being  united.  (See  Chey- 
enne.) Not  only  were  their  vocal  languages  different  from  each 
other,  but  they  were  also  totally  unlike  that  of  any  of  the  tribes 
which  surrounded  them  ;  and  in  their  prairie  driftings,  in  their  search 
for  game,  in  their  relations  both  of  peace  and  war  with  these  tribes, 
there  was  constantly  with  them  the  necessity  for  gesture  speech,  and 
in  its  growth  and  perfection  I  consider  that  these  two  tribes  exercised 
a  greater  influence  than  any  of  the  rest. 

Second.  The  Mandans,  Gros  Ventres,  and  Arickarees,  with  whom 
similar  conditions  obtained  as  with  the  Arapahoes  and  Cheyennes ; 
the  Mandan  language  ranking  in  difficulty  of  acquirement  about  with 
the  Arapahoe.  They  were  also  numerous  and  powerful,  but  main- 
tained almost  constant  warfare  with  the  surrounding  tribes,  and  this, 
taken  in  connection  with  their  permanent  villages,  limited  their 
influence. 

lliird.  The  Crows.  These  Indians  were  literally  surrounded  by 
tribes,  with  whom  they  cam''  constantly  in  contact,  who  spoke  (with 
the  exception  of  their  kin,  the  Gros  Ventres)  languages  different 
from  their  own,  and  their  relations  with  these  tribes  seemed  to  vi- 
brate between  peace  and  war.  In  later  years  the  Nez  Perces,  Ban- 
nacks.  Snakes,  and  Crows  confederated  in  their  annual  buffalo-hunt 
to  protect  themselves  from  the  Blackfeet,  Sioux,  Cheyennes,  and 
Arapahoes,  and  not  many  years  ago  the  Crows  formed  an  alliance 
with  the  Blackfeet  and  Gros  Ventres  of  the  prairie,  when  the 
Cheyennes,  Sioux,  and-Arapahoes  drove  them  northwest  out  of  their 
country. 

Fourth.  The  Blackfeet.  These  had  been  joined  by  the  Gros 
Ventres  of  the  prairie  soon  after  the  Cheyennes  and  Arapahoes  crossed 
the  Missouri  River,  and  they  lived  in  harmony  together  until  within 
a  few  years.  Their  vocal  languages  were  totally  different,  and  they 
had  constant  intercourse  with  other  tribes.  A  few  years  since  the 
Gros  Ventres  of  the  prairie  joined  the  Assinaboines,  with  whom  they 
are  now  living. 

Fifth.  The  Kiowas  and  Apaches.  The  time  when  these  tribes 
first  joined  their  forces  is  beyond  the  reach  of  tradition.  When  the 
Cheyennes  crossed  the  Missouri  they  were  living  together  west  of  the 
Black  Hills  of  Dakota,  and  were  forced  south  by  the  Cheyennes  and 
Arapahoes  on  the  north,  the  Utes  on  the  west,  and  the  Pawnees, 
Omahas,  and  others  to  the  east,  until  they  found  refuge  and  protec- 
tion with  the  powerful  Comanche  nation. 

Here  again  vocal  languages  were  different,  and  daily  conmiunica- 
tion  with  each  other  and  with  surrounding  tribes  was  necessary,  so 
that  in  all  probability  when  they  joined  the  Comanches  they  were 
much  more  proficient  in  the  use  of  gesture  speech  than  were  the 
members  of  that  tribe,  and  as  a  consequence  some  writers,  basing 


their  bel 

the  Kiow 

The  cc 

Comanch 

took  plac 

have    exe 

gestures  a 

Other  ( 

but  I  hav( 

It  shou 

intercours 

maintenan 

course  the 

language  r 

in  the  cast 

speaks  the 

fcw  of  the 

tongue.     £ 

Arapahoe, 

Kven  in 

have  obser' 

Before  t 

coffee  was  i 

the  process 

coffee-mill 

as  though  t 

is   to-day  i 

tribes. 

The  origi 
say,  coincid 
for  commur 
perfection  £ 
tion  betweei 
different  voc 
Could  thi: 
to  the  facili 
extremely  d 
hands  in  spa 
would,  by  fo 
this  part  of 
time  and   t 
descriptions 
signs  will  be 
those  conver 
scriptions  hi 
elements. 

In  my  des 
mine  their  ^ 
common  use* 


INTRODUCTORY. 


»5 


tribes 
lien  the 

; of  the 
kes  and 
Iwnees, 
Iprotec- 


their  belief  on  the  evidence  of  Southern  Indians,  liave  stated  that 
the  Kiowas  "invented  the  sign  hmguage." 

The  confederation  of  the  Ciieyennes,  Sioux,  Arapahoes,  Kiowas, 
Comanches,  Apaches,  and  some  other  tribes,  against  tiie  Utes,  which 
took  place  about  fifty  years  ago,  though  of  short  duration,  still  must 
have  exercised  a  marked  influence  in  weeding  out  undesirable 
gestures  and  establishing  better  ones. 

Other  centres  of  influence,  growth,  or  perfection  could  be  cited, 
but  I  have  instanced  the  most  pronounced. 

It  should  be  clearly  borne  in  mind  that  the  stimulus  of  outside 
intercourse  is  necessary  to  keep  alive  the  interest  required  for  tiie 
maintenance  and  development  of  the  language.  Without  this  inter- 
course the  weaker  tribe  is  absorbed  in  the  stronger,  and  the  vocal 
language  most  easily  acquired  prevails.  This  is  strikingly  illustrated 
in  the  case  of  the  Bannacks  and  Shoshones.  Nearly  every  Bannack 
speaks  the  Shoshone  language  fluently  and  well,  but  there  are  very 
few  of  the  Shoshones  who  have  any  knowledge  of  the  Bannack 
tongue.  Some  claim  that  it  is  even  more  difficult  to  master  than 
Arapahoe,  while  the  Shoshone  is  easily  acquired. 

Even  in  my  comparatively  short  experience  with  the  Indians,  I 
have  observed  the  birth,  growth,  and  death  of  many  gestures. 

Before  the  introduction  of  the  coffee-mill  among  the  Indians, 
coffee  was  represented  as  s.  grain,  or  more  elaborately  by  describing 
the  process  of  preparing  and  drinking  the  beverage.  The  little 
coffee-mill  killed  off  these  gestures  at  once,  and  the  motion  made 
as  though  turning  the  crank  of  the  mill  to  grind  the  parched  berry 
is  today  understood  as  meaning  coffee  by  nearly  all  the  Plains 
tribes. 

The  origin  of  the  Indian  sign  language  is,  then,  I  think  it  safe  to 
say,  coincident  with  his  primitive  condition,  with  his  first  necessity 
for  communication  with  his  fellow-man ;  and  its  development  and 
perfection  are  also  the  result  of  the  necessity  of  intercommunica- 
tion between  tribes,  who,  long  ages  after  its  first  use,  had  developed 
different  vocal  languages. 

Could  this  work  have  been  illustrated,  it  would  have  added  greatly 
to  the  facility  of  understanding  and  making  the  gestures,  for  it  is 
extremely  difficult  to  describe  the  most  simple  movements  of  the 
hands  in  space,  so  that  a  person  who  had  never  seen  the  movements 
would,  by  following  the  descriptions,  make  the  correct  motions.  To 
this  part  of  the  work  I  have  given  great  care,  have  devoted  much 
time  and  thought,  and  if  the  directions  contained  in  the  brief 
descriptions  are  carried  out,  I  am  confident  that  the  most  of  the 
signs  will  be  made  in  such  a  manner  as  to  be  readily  recognized  by 
those  conversant  with  the  language.  In  fact,  nearly  all  of  the  de- 
scriptions have  been  tested  and  found  to  contain  these  essential 
elements. 

In  my  description  of  the  different  parts  of  the  hands,  to  deter- 
mine their  positions  and  movements,  I  have  adopted  the  terms  in 
common  use,  rather  than  the  precise  anatomical  nomenclature.    The 


i6 


INTRODUCTORY. 


joints  arc  numbered  from  tlie  extremities  of  tlie  fingers.  The  radial 
side  or  edge  of  the  hand  is  called  tiie  upper  edge,  and  the  ulnar  side 
or  edge  tiie  lower  edge;  the  palmar  surface, /(;//«  of  hand,  and 
dorsal  surface,  back  of  hand.  The  thumb  and  index  finger  extended 
and  abducted  are  termed  spread  thtunb  and  index.  The  term  com- 
pressed hand  is  used  to  mean  the  position  or  arrangement  of  the 
hand  in  which  the  fingers  are  extended,  but  the  tips  of  index  and 
little  fingers  are  brought  as  near  each  other  as  possible,  under  and 
pressing  against  second  and  third  fingers,  and  the  palmar  surface  of 
extended  thumb,  from  tip  to  first  articulation,  presses  against  palmar 
surface  of  second  and  third  fingers  behind  their  second  articulation. 
The  word  outwards  is  used  as  synonymous  \\\\.\\  front ;  i.e.,  neither  to 
the  riglit  nor  left  of  the  median  line  of  tiie  body.  In  speaking  of 
horizontal  and  vertical  curves,  of  course  the  |)lanes  of  these  curves 
are  intended  to  be  represented  as  horizontal  or  vertical. 

To  reduce  verbiage,  the  designation  Southern  Indians  is  used  to 
include  the  southern  bands  of  Clieyennes  and  .^rajjahoes,  the  Kiowas, 
Apaches,  Caddos,  Comanclies,  Wicliitas,  and  generally  the  tribes  in 
the  Indian  Territory;  Berthold  Indians  for  tlie  Hidatsas  or  Gros 
Ventres,  Mandans,  and  Arickarees;  Belknap  Indians  for  the  Gros 
Ventres  of  the  Prairie  and  .Assinahoines  ;  Blackfeet  Indians  for  the 
Bloods,  Blackfeet,  and  Piegans  ;  Afissoula  Indians  for  the  Nez  Perces, 
Flatheads,  Pend  d'Oreilles,  and  Koutenays. 

In  addition  to  the  practical  value  of  communicating  directly  with 
the  Indians, — i.e.,  w'thout  the  aid  of  an  interpreter, — f  3sture  speech 
discloses  much  of  th  sociological  status  of  our  aborigines,  and  dis- 
covers the  meaning  of  iny  words  in  their  different  languages  which 
would  otherwise  remain  '  "ure  if  not  iniknown.  It  also  leads  in 
some  cases  directly  to  corre^  'nformation  in  regard  to  the  segrega- 
tion of  the  tribe  into  bands,  an^  Mie  origin  of  the  causes  which  pro- 
duced it,  so  that  a  thorough  knowledge  of  signs  must  necessarily  be 
of  great  assistance  in  anthropological  studies.  For  instance,  the 
tribal  sign  for  the  Sioux  or  Dakota  Indians  reveals  the  custom,  which 
they  in  olden  times  practised,  of  cutting  off  the  heads  of  their  slain 
enemies  ;  and  the  :>i  rns  for  the  Ogalalla,  Minnecoujon,  and  Unca- 
papa  bands  furnish  a  clue  to  the  correct  interpretation  of  these 
words,  and  the  traditional  account  of  the  origin  of  the  bands,  which 
the  etymology  of  tre  words  does  not.  The  Pacific  slope  Indians, 
even  including  the  Utes  and  Nez  Perces,  have  a  general  sign  for  the 
Prairie  tribes,  viz.,  Dog-Eaters, — and  I  believe  these  tribes  mark  the 
western  limit  where  the  dog  is  considered  a  luxury  as  food.  The 
tribal  signs  for  the  Mandans  and  Wicliitas  discover  the  now  discarded 
practice  of  tattooing,  the  former  the  cheeks  and  the  latter  the  breasts 
of  the  women. 

I  have  heard  Indians  declare  that  they  had  always  located  the 
Great  Spirit  in  the  heavens,  and  yet  in  gestures  they  would  indicate 
that  this  was  the  location  of  the  white  man's  God,  and  for  their 


Great   M 

location. 

The  sip 

gard  to  tl 

being  the 

by  tliose  ' 

Tlie  ni) 

traditions 

shades  of 

memories 

To  com 

sign  langu 

arities  (an 

So  import 

lie  claims, 

no  more  r 

one  must  V 

acciistomei 

years." 

I  have  c 

Indians  frc 

that  a  kno 

still  I  cons 

Indians  an 

comparisoi 

must  know 

quickly.      ' 

mind  to  thi 

this  languaj 

art  and  scie 

of  nature. 

estness,  anc 

from  long  j 

in   this   Ian 

speech,  whi 

would  exhit 

language. 

a  pantomin 

imitations  t 

The  phra; 

grammar  of 

give  a  clear 

portant  that 

to  make  a  ti 

Black  Hills, 

pity  me,  I  a 

eat.     The  s; 

God  sees  me 

In  signs  this 


INTRODUCTORY. 


»7 


s  in 

ega- 

pro- 

y  be 

the 

hich 

slain 

Jnca- 

these 

which 

ians, 

or  the 

rkthe 

The 

arded 

)reasts 

:d  the 
dicate 
their 


Great  Mystery  would  point  to  the  north,  south,  or  cast  fur  its 
location. 

The  sign  for  the  Milky-Way  led  me  to  make  special  iiKiiiiry  in  re- 
gard to  this  starry  pathway,  and  I  was  rewarded  with  the  story  of  its 
being  the  direct  and  easy  trail  to  the  Happy  Hunting-Ground,  made 
by  tliose  who  had  been  killed  in  battle. 

Tiie  mysteries  of  their  m\  ihs  are  illuminated  by  this  language,  and 
traditions,  which  otherwise  would  have  long  since  passed  into  the 
j^hades  of  forgetfulness  and  oblivion,  are  kept  alive  and  green  in  the 
memories  of  the  present  generation. 

To  comi)rehend  the  conceptions  and  attain  proficiency  in  the  Indian 
sign  language  one  should  have  some  knowledge  of  their  race  jieculi- 
arities  (and  I  have  brietly  described  such  as  seemed  most  necessary). 
So  important  was  this  knowledge  considered  by  a  recent  writer  that 
he  claims,  "  To  learn  it  sufficiently  well  for  ordinary  intercourse  is 
no  more  difficult  than  to  learn  any  foreign  language;  to  master  it, 
one  must  iiave  been  born  in  a  lodge  of  I'lains  Indians,  and  have  been 
accustomed  to  its  daily  and  hourly  use  from  his  earliest  to  mature 


vears." 


I  have  conversed  in  gestures  with  nearly  every  tribe  of  the  Plains 
Indians  from  the  liritish  to  the  Mexican  line,  and  though  I  admit 
that  a  knowledge  of  their  wa\s  is  necessary  to  secure  proficiency, 
still  I  consider  the  above  expression  too  strong.  Educated  as  the 
Indians  are  by  nature,  and  drawing  many  of  their  metaphors  and 
comparisons  from  her  abundant  reservoirs,  it  is  no  wonder  that  one 
must  know  something  of  their  lives  to  talk  fluently  and  understand 
quickly.  To  become,  in  short,  accomplished,  one  must  train  the 
mind  to  think  like  the  Indians.  It  can  be  readily  understood  that 
this  language  would  seem  meaningless  and  contemptible  in  a  land  of 
art  and  science,  but  beautiful,  graceful,  rich,  and  useful  in  the  realm 
of  nature.  Vividness  of  description  is  secured  by  exactness,  earn- 
estness, and  vigor  of  gesture ;  a  graceful  execution  can  only  result 
from  long  practice.  Rapid  and  vehement  signs  have  the  same  force 
in  this  language  that  such  a  manner  of  utterance  would  give  in 
speech,  while  a  languid  and  slovenly  method  of  making  gestures 
would  exhibit  weakness  and  worthlessness,  just  as  it  would  in  a  vocal 
language.  It  must  be  borne  in  mind  that  this  is  in  a  great  measure 
a  pantomimic  language,  and  the  air-pictures  must  at  least  be  fair 
imitations  to  be  worthy  of  recognition. 

The  phrases  and  proper  names  given  in  the  Appendix  outline  the 
grammar  of  the  language,  but  the  following  imaginary  speech  may 
give  a  clearer  idea  of  its  construction,  its  syntax,  and  it  is  very  im- 
portant that  this  should  be  well  understood  k  "  I  arrived  here  to-day 
to  make  a  treaty, — my  one  hundred  lodges  are  camped  beyond  the 
Black  Hills,  near  the  Yellowstone  River.  You  are  a  great  chief, — 
pity  me,  I  am  poor,  my  five  children  are  sick  and  have  nothing  to 
eat.  The  snow  is  deep  and  the  weather  intensely  cold.  Perhaps 
God  sees  me.  I  am  going.  In  one  month  I  shall  reach  my  camp." 
In  signs  this  literally  translated  would  read,  I — arrive  here — to-day 


i8 


JNTRODUCTORY. 


— to  make — treaty.  My — Ininclrcd — lodge — camp — beyond — Hills 
— Black — near — river — called — \\W — yoti — chief — great — i)ity  me — 
I — poor — IMy — five — child — sick — footl — all  gone  (or  wiped  out) — 
Snow — deep — cold — brave  or  strong.  Perhaps — chief  great  (or 
Great  Mystery) — above — see — me — I — go.  Moon — die — I — arrive 
there—  my — camp. 

It  will  be  observed  that  the  articles,  conjunctions,  and  preposi- 
tions are  omitted,  and  adjectives  follow  the  nouns.  Verbs  are  used 
in  the  present  tense,  nouns  and  verbs  are  used  in  the  singular  number, 
the  idea  of  plurality  being  exjiressed  in  some  other  way.  Abbrevia- 
tion is  constantly  practised.  An  Indian  in  closing  or  terminating 
a  talk  or  speech  wishing  to  say,  I  have  finished  my  speech  or  conver- 
sation, or,  I  have  nothing  more  to  say,  simply  makes  the  sign  for 
Done  or  Finished. 


r 


In  addition  to  the  description  of  peculiar  customs  which  seemed 
necessary  for  an  understanding  of  their  gesture  speech,  1  have  touched 
upon  such  subjects  as  have,  in  many  instances,  been  glaringly  dis- 
torted and  misrej)resented,  such  as  the  underlying  motives  of  the 
Indians  in  their  practice  of  the  Sun-Dance  ;  the  origin  of  the  custom 
of,  and  reasons  for,  scalping  ;  their  ideas  of  God,  and  many  other 
subjects. 

Nearly  all  the  habits,  religious  beliefs,  customs,  traditional  his- 
tories, mythological  stories,  about  which  I  have  written,  aie  such  as 
have  come  under  my  jiersonal  observation,  or  have  been  secured 
directly  from  the  Indians,  without  having  been  filtered  through  and 
fancifully  colored  by  an  inter|)reter,  thus  eliminating  some  of  the 
elements  of  intentional  and  unintentional  deception. 

I  liave  in  several  jilaces  attributed  good  traits  of  character  to  In- 
dians, and  they  jjossess  many,  notwithstanding  the  fact  that  some 
good  people  of  our  race  seem  to  think  them  only  worthy  of  extermi- 
nation. Mr.  Bancroft  presents  this  matter  in  a  happy  light  when 
he  says, — 

"It  is  common  foi  those  unaccustomed  to  lock  below  the  surface 
of  things  to  regard  Indians  as  scarcely  within  the  category  of  hu- 
manity. Especially  is  this  the  case  when  we,  maddened  by  some 
treacherous  outrage,  some  diabolical  act  of  cruelty,  iiastily  pronounce 
them  incorrigibly  wicked,  inhumanly  malignant,  a  nest  of  vipers, 
the  extermination  of  which  is  a  righteous  act,  all  of  which  may  be 
true;  but  judged  by  this  standard,  has  not  every  nation  on  earth 
incurred  the  death-penalty  ?" 

The  Indians  were  not  favored  at  the  first  discovery  of  this  co'.n- 
try  with  inquisitive,  learned,  and  disinterested  historians,  and  it  is 
a  difficult  task  now  to  correctly  represent  them,  on  account  of  '  .e 
great  changes  that  have  taken  place.  If  the  Indians  form  th.  ii 
ideas  of  us  from  the  traders,  land  speculators,  and  common  white 
people  with  whom  alone  they  associate,  tiiey  v.'ill  not  commit  a 
greater  error  than  Europeans  do  when  they  form  their  ideas  of  the 
character  of  the  Indians  from  those  who  hang  about  the  ^  .itlements 


pi: 
If 


INTRODUCTORY. 


19 


and  traffic  with  the  frontier  inhabitants.  Sickly  phihinthropy  is  too 
weak-eyed  to  see  the  vices  which  inherently  belong  to  their  stage  of 
the  (levelojiment  of  man,  and  the  bitter  sentiments  entertained  by 
those  who  have  suffered  cruel  outrages  at  the  hands  of  these  barbn- 
rians  make  them  blind  to  any  good  that  they  may  possess. 

I  have  not,  I  repeat,  tried  to  draw  a  veil  over  evils  to  soften  the 
cruelties  which  these  i)eoi)le  are  capable  of,  or  excuse  their  barbarism 
and  excesses,  but  it  is  not  a  difficult  matter,  I  think,  to  show  how  the 
fires  of  hell  have  been  kindled  in  their  savage  breasts.      Tiie  frontier 
sentiment  in  regaril  to  our  Indians  is  not  as  well  known  as  the  kindly 
feeling  entertained  by  t'.iose  who  have  formed  their  ideas  from  the 
l>leasant  descriptions  of  Eastern  writers.    The  following  concise  state- 
ment made  by  Mr.  James  W.  Steele  correctly  represents  this  senti- 
ment:    "The  most  extraordinary   of   all   the  efforts  of   American 
romance  are  those  which,  without  any  foundation  in  truth,  have  cre- 
ated the  widely-accepted  picture  of  the  American   Indian.     When 
confronted  with  the  actual  hero,  the  beautiful  characters  of  Cooper 
cease  to  attract,  and,  indeed,  become  in  a  sense  ridiculous.     Lordly, 
reticent,  content,  eloquent,  brave,  faithful,  magnanimous,  and  truth- 
ful he  made  those  sons  of  the  forest  seem,  whose  scattered  descend- 
ants now  linger  upon  coveted  reservations,  and,  in  happy  squalor, 
seem  patiently,  if  not  lazily,  to  await  final  oblivion.      Filthy,  brutal, 
cunning,  and  very  treacherous  and  thievish  are  their  descendants  and 
relatives  who  still  wander  in  a  condition  of  marauding  independence 
west  of  us.      Every  tradition  repeating  the  story  of  Indian  bravery, 
generosity,  and  hospitality  fades  like  mist  l.iefore  the  actual  man. 
The   quality  of  moral   degradation,  inborn  and   unmitigated,    runs 
through  the  whole  kindred,  from  King  Philip  and  Red  Jacket  down 
to  San-tan-te,  Sitting  Bull,  Kicking  Bird,  and  Spotted  Tail.     The 
common  instincts  of  savagery,  as  illustrated  in  all  the  tribes  and  kin- 
dreds of  the  world,  are  intensified  in  these.     Brave  only  in  sui)erior 
numbers  or  in  ambush,  honest  only  in  being  a  consunnnate  hypocrite, 
merry  only  at  the  sight  of  suft'c'ring  inflicted  by  his  own  hand,  friendly 
oidy  through  cunning,  and  hospitable  never,  and,  above  all,  sublimely 
n'endacious  and  a  liar  alway^;,  the  'ndian.  as  lie  ically  is  to  those  who 
uiifoilunately  knew  him,  seems  poor  material  out  of  which  to  manu- 
lacture  a  liero  or  frame  a  romance.    All  missionary  and  philanthropic 
efforts  made  in  his  behalf  have  thus  far  failec'   to  auieuil   his  litv'  or 
change  his  morals.     Always  prominent  in  the  history  of  the  country, 
ever  to  the  fore  in  philanthropic  literature  ar.d  high-plane  oratory, 
always  the  impetiiment  to  be  removed,  andi  afterv.ard  the  dependant 
to  be  supported,  mollified  by  semi-annual  gifts,  an<l  oiled  and  i)aci- 
fied  by  periodical  talks  about  the  (keat  Father  and  blarney  about 
'brothers,'   through  campaigns,  councils,  treaties,  and   tribal  rela- 
tions, he  has  finally  come  to  almost  the  last  years  of  his  career,  with 
only  the  one  redeeming  fact  upon  his  reconl,  that  he  has  never  been 
lamed  and  never  been  a  servant.     Neither  has  the  hyena." 

This  is  a  terribly  severe  arraignment,  and  yet  it  is  true  of  a  class, — 
those  who  have  been  debaitched  and  demoralized  by  our  civilization, 


20 


INTRODUCTORY. 


and  our  system  of  dealing  with  them,  and  it  also  accurately  portrays 
the  status  of  a  few  others  ;  but  it  would  be  no  more  fair  to  judge  the 
Indian  from  this  description  than  it  would  to  rate  our  civilization  as 
on  a  level  with  the  crime  and  border-ruffianism  that  are  seen  on  the 
crest  of  the  advance  wave  of  our  Western  emigration.  The  charac- 
teristics I  have  described  are  such  as  the  most  of  our  wild  Indians 
possess,  or  at  least  such  as  they  seemed  to  me  to  possess. 

In  the  Api)endix  will  be  found  a  description  of  such  signals  made 
with  the  pony,  smoke,  mirror,  and  blanket  as  are  in  most  common 
use.  Writers  have  generally  given  the  Indians  credit  for  a  much 
more  extensive  code,  but  I  l)elieve  I  have  done  full  justice  to  their 
system  ;  though  it  is  possible  that  the  code  of  smoke  signals  of  the 
Apaches  may  be  more  extensive  and  perfect  than  that  of  other  tribes. 
I  have  also  noted  some  of  the  metaphors  and  idioms  which  are  in 
constant  use,  and  these  metaphoric  idioms,  if  I  may  so  call  them,  are 
very  important.  I  might  say  a  knowledge  of  tlunn  is  absolutely 
essential  to  a  correct  understanding  of  (he  lanf;u  j^'^.  '  have*  also 
given  some  of  the  Indian  names  for  a  few  of  the  \,x--vcu-  ■  '  rivers 
and  mountains  which  have  not  been  preserved  on  c.>,  :.)  i.ps,  as  well 
as  some  <r'i  the  i)ersonal  names  which  are  difficult  to  express  by  means 
of  gestures. 

The  descr  ption  of  the  gestures  made  by  our  instructed  deaf-mutes 
is  brief,  but  it  is  believed  is  sufficiently  accurate  for  comparison  with 
the  Indian  i^iign  language. 

I  am  indebted  to  Dr.  Philip  Gillett  for  assistance  in  this  part  of 
the  work,  and  under  great  obligation  to  Mr.  Ezia  G.  Valentine  of 
this  city,  who  for  some  seven  years  was  an  instructor  in  the  Deaf- 
Mute  College  at  Jacksonville,  Illinois,  and  who  with  patience, 
courtesy,  and  kindness  went  over  my  entire  vocabulary  and  made  for 
me  the  gesture  for  each  word.  Rlr.  Valentine  agreed  with  me  in 
considering  many  of  the  Indian  gestures  superior  to  those  made  by 
instructed  deaf-mutes,  while  of  course  some  of  those  in  our  sysi  iii 
are  better  than  tliose  made  by  the  Indians.  Many  are  exactly  a',  e. 
I  am  indebted  to  General  Robert  Williams,  U.  S.  Army,  for  .u  v-' 
and  suggestions,  and  to  Lieutenant-Colonel  James  l'"  G  ".%' 
A.D.C.,  for  much  healthy  criticism  and  material  assistance  ru:iiii;'  ' 
through  the  preparation  of  the  entire  work. 


•» 

% 


THE 


Abandoi 

hands,  bac 
each  other 
hands,  at  s; 
o|X'n  the  ii; 
sign,  like  r 
stood,  but  i 
When  an  Ii 
he  has  good 
"simply  ab 
her  parents 
the  Indians 
away,"  the 
Red  Don 
time  an  ab 
the  Ogalal 
cnce  becan 
became  inct 
"You  have 
added,  "Y 
I  liad  not  o. 
but  iiad  also 
Deaf  mut 
nove  them 
tent  re  of  |)n 

Aboard. 
veyance  or  v 
some  ten  ii, 
and  front,  le 
that  little  fi 
light  hand  t 
Deaf-mute 
exiciuli'd  an 

Abortion. 

for  Kill  (th 
PartukitionI 


THE   INDIAN  SIGN  LANGUAGE. 


A. 


mil 


Abandoned.  Conception :  Thrown  away.  Bring  both  closed 
hands,  backs  up,  in  front  of  and  Hltle  to  left  of  body,  hands  near 
each  other,  rigiit  in  front  of  and  little  higher  inan  left ;  lower  the 
hands,  at  same  time  carry  them  to  left  and  rear,  and  simultaneously 
o])en  the  hands  with  a  snap  to  the  fingers  in  extending  them.  This 
sign,  like  many  others,  can  be  made  with  one  iiand  and  be  under- 
stood, but  in  all  these  cases,  where  practicable,  it  is  better  to  use  both. 
When  an  Indian  l)ecomes  sick  or  tired  of  his  wife,  or  if  in  his  mind 
lie  has  good  reason  for  whut  we  would  call  a  divorce,  he,  as  tiiey  say, 
"simply  abandons  her,"  "  throws  her  away,"  and  she  goes  back  to 
her  ])arents  or  other  kinsfolk.  If  on  account  of  age  or  other  reason 
the  Indians  displace  the  chief  of  a  band  or  tribe,  he  is  "thrown 
away,"  the  above  sign  being  used  to  ex|)ress  the  change. 

Red  Dog,  an  Uncapapa  Sioux  at  Red  Cloud  Agency,  was  at  one 
time  an  able  orator  ami  a  man  of  some  considerable  induence  with 
the  Ogalallas.  Age  only  having  brought  him  boastfulness,  his  influ- 
ence became  entirely  a  thing  of  the  past  ;  and  as  I  ignoretl  him  he 
became  incensed,  and  asked  for  a  transfer  from  the  agency,  saying, 
"You  have  thrown  me  away;"  and,  to  make  it  still  more  emphatic, 
added,  "Yes,  you  have  thrown  a  blanket  over  me  !" — meaning  that 
I  had  not  only  deposed  and  su]ipressed  him  as  a  chief  or  headman, 
but  had  also  placed  him  out  of  the  sight  of  his  people. 

Deaf-mutes,  to  express  the  same  idea,  open  the  hands  similarly,  but 
iiove  them  to  the  front  and  downward,  holding  them   in   front  of 
tcntre  of  body,  drawing  the  hands  back  after  the  movement. 

Aboard.  Conception  :  Sitting  down  on.  Make  the  sign  for  con- 
veyance or  vehicle,  then  bring  left  hand  back  down  in  front  of  body 
some  ten  inches,  fingers  extended,  touching  and  pointing  to  right 
and  front,  left  forearm  horizontal.  Bring  the  closed  right  hand  so 
that  little  finger  and  lower  edge  shall  rest  on  palm  of  left,  back  of 
right  hand  to  right  and  front,  right  forearm  about  lu^rizontal. 

Deaf-mutes  hold  right  hand  on  back  of  lefi,  and  usually  hands  are 
extended  and  palm  of  right  resting  on  back  of  left. 

Abortion.  Make  sign  for  Fkmalk,  for  Ckos  Vkntke  (Bk;  Bki.ly), 
for  Kill  (this  latter  gesture  made  towards  abdomen),  and  sign  for 
I'ARTUKITION.     A  simple  miscarriage  would  be  expressed  by  saying 

21 


22 


ABOVE— ABUSE. 


i 


that  the  young  (of  creature  spoken  of)  was  dead  before  birth.  The 
Crow  Indians  are.  so  far  as  I  know,  the  only  tribe  who  openly  justify 
abortion.  They  claim  that  tliey  were  authorized  to  commit  it  by  the 
God  wlio  created  them.  (See  €ro\v.)  "  Whirlwind,"  of  the  South- 
ern Cheyennes,  in  the  Indian  Territory,  said  to  me  "  that  they  did 
not  like  to  talk  of  such  matters, — it  was  not  a  fit  subject  for  chiefs 
to  discuss;"  but,  after  an  elaborate  explanation  on  my  part,  said 
"he  had  heard  of  l)i:t  one  tribe  who  practised  abortion  ;"  and  when 
asked  what  tribe  this  was,  replied,  "the  whites."  The  Arapahoes 
cannot  be  said  to  sanction  the  action  of  their  women  in  committing 
abortion,  but  they  look  at  the  offence  with  indifference.  Indian 
women  sometimes  throw  themselves  violently  across  a  log  or  stone, 
or  lean  suddenly  and  heavily  forward  on  the  high  pommels  of  their 
saddles.  Some  of  the  Southern  tribes  are  said  to  produce  abortion 
hy  the  most  violent  measures.  A  pregnant  woman  will  lie  on  the 
d  and  permit  anoliier  woman  to  strike  her  with  a  club  several 
blows  upon  the  abdomen,  or  to  lay  thereon  hot  flat  stones.  It 
is  li;  .  ;lly  necessary  to  add  that  these  violent  and  extreme  means  fre- 
quently kill  the  woman  as  well  as  the  foetus.  Some  tribes,  it  is 
claimed,  make  decoctions  from  roots  or  plants,  whicli,  when  taken 
internally,  produce  abortion  without  pain  or  injury  ;  but  this  I  have 
been  unable  to  authenticate.  It  is  safe  to  say,  in  conclusion,  that 
the  crime  of  producing  abortion  in  any  manner  is  of  very  infrequent 
perpetration. 

Deaf  mutes  sometimes  indicate  this  by  revolving  the  hands  in  front 
of  Ijdy,  which  denotes  failure;  but  a  more  complete  way  would  be 
to  make  signs  for  baby,  kill,  and  parturition. 

Above.  In  the  sense  of  one  thing  above  another,  bring  the  left 
hand,  back  up,  fingers  extended  and  touching  in  front  of  and  a 
little  to  left  of  body;  left  forearm  horizontal,  fingers  pointing  to 
right  and  front;  bring  right  hand,  back  up,  some  inches  over  left 
(according  as  it  is  desired  to  rei)resent  a  great  or  small  distance^, 
fingers  extended  and  touching,  and  pointing  in  a  direction  |)erpen- 
dicular  to  the  direction  of  fingers  of  left  hand. 

Above,  in  the  sense  of  above  the  earth,  in  the  heavens  above  the 
clouds,  is  indicated  by  simply  pointing  towards  the  zenith  with 
index  finger  of  right  liand,  others  and  thumb  closed. 

In  the  sense  of  one  above  another  in  authority,  social  position, 
favor,  or  esteem,  also  one  above  many,  or  above  the  people  gener- 
ally, the  vertical  motion  of  fingers  is  used  as  explained  uniler 
Superior. 

Deaf-mutes  make  very  nearly  the  same  gesture. 

Absent.  Make  sign  for  Sit  and  No.  This  is  used  in  such 
expressions  as  "  He  is  not  here,"  etc. 

Deaf-mutes  simply  wave  the  right  hand  outwards  from  the  body. 

Abuse.  Conception:  Throwing  lies  or  mistakes  against  one. 
When  speaking  of  abusing,  scolding,  defaming  some  other  person, 
bring  the  right  hand  back  outwards  some  eight  inches  in  front  of 
body,  first  and  second  fingers  extended  and  separated,  others  and 


thumb  clc 

body;    m 

person    in 

hand  and 

To  indi 

merits,  bri 

front  of  r 

rated,  oth( 

tended   fin 

sharply,  m 

leturn  ban 

The  Flath( 

talk,  while 

bad.     Som 

joking,  foe 

Deaf-mu 

centre  of  1 

fingers  and 

index  grazi 

Accident 

Indians,  a? 

manner  (w 

the  circum 

accidentall 

tiiere  was  r 

responsible 

frequently 

other  tribe; 

Deaf-mul 

from  it  and 

alone  exten 

front;  by  v 

other. 

Accompa 

Accost, 

forearm   ne; 

point   right 

slightly  to  r 

Ache.     C 

or  the  darti 

the   latter, 

and  thumb 

part ;  move 

finger  in  sev 

l)arallel  to  ti 

is  first  made 

conversant  \ 

then  breatlu 

Deaf-mut( 


A  CCIDEN  r—A  CHE. 


23 


dy. 

one. 

Tson, 

ont  of 

s  and 


thumb  closed,  index  finger  and  forearm  horizontal,  nearly  parallel  to 
l)ody;  move  the  hand  rather  sharply  outwards,  or  towards  tlie 
person  indicated,  mostly  by  wrist  action,  several  inches;  return 
hand  and  repeat  motion  several  times. 

To  indicate  that  others  scold  or  defame,  or  detract  from  your 
merits,  bring  the  right  hand,  back,  to  right,  some  eight  inches  in 
front  of  right  breast,  first  and  second  fingers  extended  and  sepa- 
rated, others  and  thumb  closed,  index  and  forearm  horizontal,  ex- 
tended fingers  pointing  to  left  and  front ;  move  the  hand  rather 
sharply,  mostly  by  wrist  action,  several  inches  towards  left  breast; 
leturn  hand  to  first  position  and  repeat  motion  two  or  three  times. 
The  Flatheads  and  many  other  tribes  make  the  sign  for  bad  after 
talk,  while  others  simply  touch  the  mouth  and  then  make  sign  for 
bad.  Some  tribes  use  the  gesture  I  have  described  in  the  sense  of 
joking,  fooling,  etc. 

Deaf-mutes  bring  the  closed  left  hand,  back  to  left,  in  front  of 
centre  of  body,  and  thrust  the  right  index  about  horizontally,  other 
fingers  and  thumb  closed  ;  from  rear  to  front  over  left  hand,  right 
index  grazing  left  hand  at  tiiumb  and  index  as  it  passes. 

Accident.  This  requires  the  meta])horic  icliom  used  by  the 
Indians,  as  noted  under  "By  Itself."  F.x])lain  how  or  in  what 
manner  (which  would,  as  a  rule,  be  known  from  the  conversation  or 
the  circumstances),  and  then  make  sign  for  "By  Itself."  I  was 
accidentally  shot,  would  be  in  sign,  I  shot  '^  by  itself,'"  meaning 
there  was  no  reason  or  cause  for  the  shoiJting  ;  no  one  to  blame  or 
responsible  for  it.  This  peculiar  metajjhoric  idiom  is  much  more 
frequently  used  by  the  Cheyennes,  Arapahoes,  and  Sioux  than  by 
other  tribes. 

Deaf-mutes  bring  the  hands  well  in  front  of  body,  equidistant 
from  it  and  opposite  each  other,  some  six  inches  apart,  index  fingers 
alone  extended  and  held  about  horizontally,  and  pointing  about  to 
front;  by  wrist  action  suddenly  turn  the  hamls,  backs  towards  each 
other. 

Accompany.     See  Wiih. 

Accost.  See  Question.  Deaf-mutes  strike  the  horizontal  left 
tbrearm  near  wrist,  with  palmar  surface  of  finger  of  right  hand  ; 
point  right  index  at  person,  and  then  crook  same,  drawing  hand 
slightly  to  rear. 

Ache.  Conception  :  From  the  throbbing  ])ulsation  of  the  blood, 
or  the  darting  sensations  of  pain.  In  the  former  case,  see  .Sick.  In 
the  latter,  bring  the  extended  index  finger  of  right  hand,  others 
and  t'lumb  closed,  over  and  parallel  to  the  surfiice  of  the  afflicted 
part  ;  move  the  hand  sharply  a  few  inches,  so  as  to  thrust  index 
finger  in  several  different  directions,  keeping  it  so  far  as  practicable 
parallel  to  the  surface.  For  a  headache,  frequently  the  sign  for  sick 
is  first  made  near  head,  and  then  the  above  sign.  Indians  not  fully 
conversant  with  the  sign  language  make  signs  for  lying  down,  and 
then  breathe  in  a  distressed  manner. 

Deaf-mutes  hold    the   extended  index  finger,  others  and    thumb 


24 


A  CR OSS— AD  VANCE. 


closed,  over  and  parallel  to  surface,  and  then  make  thrusting  motion 
to  indicate  the  darting  pain,  sometimes  first  making  the  sign  for  sick. 

Across.  The  left  hand  is  usually  used  to  denote  the  object  crossed, 
the  sign  for  which  would  be  made,  and  then  holding  extended  left 
hand  in  front  of  body,  back  up,  fingers  pointing  to  rigiit ;  pass 
the  partially  compressed  and  slightly  curbed  right  hand,  back  to 
right,  over  left  on  a  curve  upwards  to  front  and  then  downwards. 
Across,  in  the  sense  of,  on  the  other  side,  the  right  hand,  after 
passing  beyond  left,  is  held  with  back  nearly  to  front,  fingers  point- 
ing about  to  left  (this  position  taken  by  wrist  action  just  as  right  hand 
passes  left),  as  though  something  was  laid  on  the  other  side;  and  in 
case  of  some  one  waiting  on  the  other  side,  the  right  liand  would  be 
closed  as  it  is  moved  over  left,  and  after  passing  beyond,  the  sign 
for  Sir  made;   literally,  sitting  on  the  otiier  side. 

The  deaf-mute  gesture  is  tlie  same. 

Add.  This  is  expressed  by  the  sign  for  With.  In  the  sense  of 
putting  one  thing  on  another,  indicate  the  piling  up  by  natural 
gesture. 

Deaf-mutes  bring  the  tips  of  fingers  and  thumb  together,  then 
holding  left  hand,  ba(  k  down,  in  front  of  body  bring  the  tips  of 
right  against  left,  right  hand  back  up  and  held  o\cr  left. 

Adultery.  Make  proper  sign  for  person,  then  the  sign  for  An- 
other ;  sign  for  Copulate,  and  sign  for  Private.  The  sign  is 
rarely  used,  except  to  relate  to  the  woman.  .Some  tribes  make  sign 
for  cutting  off  the  nose.  In  former  times  many  tribes  i)unished  the 
woman  by  cutting  off  the  cartilaginous  portion  of  the  nose,  and  tlie 
Blackfeet  included  the  lower  part  of  tlie  ears;  the  man  was  some- 
times whipped,  and  usually  had  to  pay  roundly  for  the  crime  in 
ponies  or  wliatever  other  property  he  might  possess.  If  the  wife  of 
a  ciiief  disiiuuored  him,  she  as  well  as  her  paramour  would  some- 
times be  killed  by  the  enraged  husband.  I  heard  the  story  of  an  old 
Comanche  chief  whose  young  wife  had  run  away  with  a  robust  war- 
rior of  the  tribe.  Tlie  husband  pursuing  tliem  for  three  months  from 
camp  to  camp  and  over  desolate  prairies,  finally  overtook  them, 
killed  the  young  man,  and,  taking  away  the  wife's  moccasins,  with 
his  knife  cut  long  gashes  in  the  soles  of  her  feet  and  left  her  dis- 
mounted on  the  prairie,  hundreds  of  miles  away  from  any  camp. 
The  Bannocks  claim  that  tbrmerly  they  did  not  punisli  the  woman, 
but  took  proi)erty  from  the  man,  and  sometimes  killed  him. 

Deaf-mutes  make  the  sign  (ox  ashamed  and  copulate, — a  shameful 
connection. 

Advance.  Bring  the  right  hand,  back  up,  fingers  extended,  touch- 
ing, pointing  to  front  and  slightly  upwards,  in  front  of  body,  and 
about  ten  inches  distant;  bring  the  left  hand  in  a  similar  position, 
but  between  right  and  body  j  move  the  hands  simultaneously  to  the 
front  by  gentle  je'ks.  To  indicate  that  a  village  was  moving,  extend 
the  index  fingers  u^each  hand,  others  and  thumbs  closed  ;  bring  the 
hands  near  each  other,  crossing  the  index  fingers  at  first  joints,  right 
above  the  left,  palms  of  hands  towards  each  other;  move  the  hands 


in  this  po! 

direction  o 

wards  tiie  ^ 

any  advant 

relates  to  a 

poles.     As 

was  moving 

white  trooj: 

body,  left  : 

then  the  hai 

of    tlie    So 

slightly  cor 

wrists  cross( 

k\v  inches  ; 

rigiit  to  left 

jerks.      The 

f'n'ng  in  tlie 

Deaf-mut 

or  back  to  : 

little  lower. 

Advance 

and   touch ir 

pointing  to 

ger  extendec 

inches,  iiule 

of  centre  o 

advance  of 

extend  seco 

separated,  a 

times  from 

express  the 

course  tiie  fi 

Tlieir  advan 

Afraid. 

from.      Brin 

fwell  out),  b 

fingers  exten 

closed,   hanc 

equally  ;   brii 

ment,   a  par 

The  hands  si 

or  tiling  whii 

this  gesture. 

virtue ;  phys 

education  an 

a  condition 

contempt  am 

The  sign  fi 

still  hekl  in 


ADVANCE-GUARD— AFRAID. 


25 


in  this  position  to  front,  to  tlie  right,  left,  or  rear,  to  indicate  tlie 
direction  of  movement  or  advancement,  keeping;  backs  of  iiands  to- 
wards the  direction  indicated.  This  is  frequently  used  to  indicate 
any  advance  or  movement  of  men  or  animals,  though,  strictly,  it 
relates  to  a  village,  and  the  crossetl  index  fingers  represent  the  te])ee- 
poles.  As  a  rule,  however,  it  would  be  necessary  to  explain  what 
was  moving,  and  hold  the  hands  correspondingly  ;  if  a  column  of 
white  troops,  the  hands  nearly  closed,  backs  up,  are  held  in  front  of 
body,  left  several  inches  in  front  of  right  and  a  trifle  higher,  and 
then  the  hands  moved  simultaneously  to  front  by  gentle  jerks.  Many 
of  the  Southern  tribes — Comanches,  Kiowas,  and  others — hold 
slightly  compressed  and  nearly  extended  hands  in  front  of  body, 
wrists  crossed,  left  in  front  of  right,  backs  of  hands  outwards,  liands 
few  inches  apart,  fingers  of  left  pointing  to  right  and  ujnvards,  of  the 
right  to  left  and  upwards;  move  the  hands  in  this  position  by  gentle 
jerks.  They  claim  the  conception  of  the  sign  is  from  car-ying  some- 
f'ling  in  the  arms,  or  something  laid  in  hollow  of  left  arm  or  elbow. 
Deaf-mutes  simply  move  the  extended  ri-ght  hand,  either  back  up 
or  back  to  right,  to  front,  from  near  body  about  opposite,  though  a 
little  lower,  than  right  shoulder. 

Advance  Guard.     Bring  the  left  hand,  back  up,  fingers  extended 
and    touching,  some  ten   inches  in   front  of  centre  of  body,  fingers 
IS  pointing  to  front  anil  slightly  upwards;  bring  right  hand,  index  fin- 

ger extended,  others  and  tliumb  closed,  in  front  of  left  hand  a  few 
niches,  index  finger  jioiuting  to  front  and  upsvards,  it  being  in  front 
of  centre  of  left  hand  (this  indicates  the  person  in  front  or  in 
advance  of  the  rest);  then,  still  holding  hands  in  siime  ]))sition, 
extend  second  finger  of  right  hand,  kee[)ing  first  and  second  well 
separated,  and  by  wrist  action  move  tliis  hanil  horizontally  several 
times  from  right  to  left  (indicates  k)()king  about).  If  desiring  to 
ex])ress  the  idea  of  the  advance-guard  looking  for  trail,  etc.,  of 
course  the  fingers  would  in  the  movement  point  towards  the  ground. 
Their  advance-guard  and  flankers  are  called  Scours. 

Afraid.  Conception  :  Cannot  stand  up  before  ;  shrinks  back 
from.  Bring  both  hands  well  out  in  front  of  body,  or  to  either  side 
fwell  out),  backs  of  hands  u]),  hands  about  height  of  breast,  index 
fingers  extended,  pointing  upwards  and  to  front,  others  and  thumbs 
closed,  hands  about  eight  inches  apart  at  same  height  and  advanced 
equally;  bring  the  liantls  back  a  few  inches  with  a  downward  move- 
ment, a  partial  jerk,  antl  simultaneously  curve  the  intlex  fingers. 
The  hands  should  be  put  out  towards  and  drawn  back  from  the  person 

)uch-  or  thing  which  causes  fear.     Usually  only  one  hand  is  used  in  making 

and  this  gesture.      Indians  consider   bravery   the    highest,   most   [)erfect 

tion,  virtue;  physical  cowardice  the  meanest,   most   abject  vice.      Their 

the  education  and  training  from  infancy  create  in  their  minds  and  hearts 

;tend  a  condition  of  affiirs  which  elicits  spontaneous  reverence  for  the  one, 

the  contempt  and  scorn,  beyond  words,  for  the  other. 

right  The  sign  for  Heart  is  made  by  some,  and  then  the  right  hand, 

ands  still  held  in  this  position  over  the  heart,  is  lifted  up  a  few  inches 


26 


AFRAID    OF  NO    ONE— AG F. 


qiii(  kly  two  or  three  times,  to  indicate  the  throbbing  action  of  the 
heart  under  the  influence  of  fear;  others  hold  tlie  iiand  as  in  Heart, 
and  tiien  raise  the  hand  as  higli  as  and  close  to  the  neck,  to  indi- 
cate the  heart  rising  in  the  throat. 

Deaf-mutes  hold  the  hands  in  front,  and  then  shrink  backwards 
and  downwards  with  the  body,  at  same  time  withdraw  the  hands  and 
indicate  tlieir  fear  by  the  expression  of  the  eyes  and  face. 

Afraid  of  No  One.  Point  with  index  finger  of  right  hand  in 
several  directions,  and  sweep  the  flat  hanil  circularly  in  front  of 
body,  then  make  sign  for  Afraid,  and  sign  for  No. 

Deaf-mutes  make  the  sign  for  afraid,  then  resuming  first  position 
and  determined  exi)ression  of  countenance,  make  circular  sweep  of 
hand,  and  shake  the  head. 

After.  Conception  :  Falling  behind.  Bring  left  hand,  back  up, 
well  out  in  front  of  body,  about  opposite  left  breast,  index  finger 
extended,  pointing  to  left  front  and  slightly  upwards,  others  and 
thumb  closed  ;  bring  right  hand  similarly  fixetl  in  rear,  little  to  right, 
trifle  lower  than  left,  so  that  index  finger  of  right  hand  shall  be 
parallel  to  left  index,  tip  of  right  index  just  over  knuckles  of  left 
index;  draw  the  right  hand  to  riglit  and  rear,  keeping  index  finger 
pointing  in  same  direction.  This  refers  specially  to  time;  and  to 
convey  tiie  idea  of  a  short  time  after,  the  right  hand  would  be 
moved  a  very  little.  Long  time,  longer  distance,  and  for  very  long 
time,  the  right  hanu  is  drawn  as  far  as  possible  to  rear,  and  the  left 
l)ushed  well  to  the  front.  Some  Indians  make  simply  sign  for  Wait. 
The  description  of,  and  remarks  made  in  regard  to.  Behind,  apply 
to  after. 

Deaf-mutes  bring  the  hands  closed,  with  the  exception  of  the 
thumbs,  which  are  extended  and  vertical,  in  front  of  body,  back  of 
left  to  left,  right  to  right,  and  the  right  hand  some  inches  in  rear  of 
left ;  tiie  left  hand  precedes  the  right  in  taking  its  position,  and  the 
right  is  brought  from  the  front  to  the  rear  of  left. 

Afternoon.  Indicate  the  jwsition  of  the  sun  westward  from  the 
zenith  with  the  incomplete  circle  of  thumb  and  index  of  right  hand, 
other  fingers  closed,  hand  held  to  the  right  and  above  head,  and 
following  the  path  of  the  sun  in  the  heavens. 

Deaf-mutes  hold  right  forearm  vertically  in  front  of  body,  place 
palm  of  left  hand  at  right  elbow,  and  then  bend  the  right  forearm 
down  to  left  and  front,  terminating  movement  when  forearm  is  about 
horizontal,  right  hand  extended,  back  uj). 

Age.  Indicated  by  denoting  the  number  of  winters.  There  are 
few  tribes,  aside  from  the  Cheyennes,  Sioux,  and  Arapahoes,  who 
pretend  to  keep  any  account  of  their  individual  ages,  claiming  that 
"when  young  they  don't  care  to  know,  and  when  old  they  don't 
want  to."  One  accustomed  to  judge  can  pretty  accurately  deter- 
mine the  age  of  Indians  from  the  appearance  of  the  eyes  and  teeth, 
as,  after  middle  age,  a  whitish,  filmy  ring  appears  on  the  iris,  and  in 
most  cases  the  teeth  become  very  much  worn. 

Deaf-mutes  denote  extreme  age  by  placing  side  of  curved  right  in- 


dex, othei 
the  head 

Agency 

Make  sigi 

Blanket, 

sense  of  di 

is  always  u 

any  means 

are  of  cou 

very  well 

cf  supplie; 

jieople  wh 

notony  of 

issue,  if  th 

tain  zest  t( 

Issue  days 

at  the  Sho; 

scene  that 

there.      I  v 

dians  at  th 

ing  around 

of  the  wine 

everything 

and  black 

fields  stretc 

icately-tinti 

The  men  1 

talking  abc 

gather  in  s 

and  young, 

flimily  ratic 

about  tied  ; 

other  breec 

few  wagons 

their  loads. 

can  unders 

and  waiting 

first  served 

ticket  calls 

or  tied  up  i 

carried  bytl 

getting  up  o 

corral  when 

the  offal  was 

hoof,"  the 

Texas  steer:- 

dered  at  the 

what  infatui 

manner  of  h 


AGENCY. 


27 


the 


(lex,  other  fingers  and   thumb  closed,  against  the  dun  and  lowering 
the  head  with  a  tremulous  motion. 

Agency.  Conception:  Distributing  house  tor  food  and  clothing. 
Make  sign  for  HorsE,  for  By  Itself,  for  Distrii!UTK  or  (liVE,  for 
Blanket,  for  Food.  The  sign  ior  gi7'itig  is  here  used  entirely  in  the 
sense  of  distributing  ;  though  the  gesture  (or  M'  i/sr/fm  rarely  used  :  it 
is  always  understood.  The  Indians  do  not  consider  the  goods  a  gift  by 
any  means,  but  as  a  payment  for  the  lands  taken  from  them.  Agencies 
are  of  course  of  comparatively  recent  date,  and  these  signs  illustrate 
very  well  how  gestures  are  coined  to  meet  emergencies.  'I'he  issue 
cf  supplies  of  any  kind  is  an  important  event  to  the  Indians;  to  a 
people  who  have  nothing  to  do,  it  breaks  pleasantly  ui)on  the  mo- 
notony of  every-day  life,  and,  as  is  usually  the  case  at  the  time  of  an 
issue,  if  they  have  been  fasting  for  a  day  or  more,  it  must  add  a  cer- 
tain zest  to  the  interest  on  the  occasion  of  securing  something  to  eat. 
Issue  days  are  about  alike  at  all  agencies,  and  a  description  of  one 
at  the  Shoshone  Agency,  Wyoming,  perhaps  will  give  an  idea  of  the 
scene  that  is  presented  once  in  seven  days  at  other  places  as  well  as 
there.  I  was  present  on  October  i,  1881,  the  issue  day  for  the  In- 
dians at  that  agency  for  rations.  Tlie  clouds  which  had  been  hover- 
ing around  us  for  the  few  days  before  had  drifted  away  on  the  wings 
of  the  wind,  and  the  bright,  warm  siuishine  gladdened  and  beautified 
everything  in  that  little  valley.  It  was  a  perfect  fall  day, — the  russet 
and  black  of  the  distant  hills,  the  gray  sage-brush,  and  the  brown 
fields  stretched  away  to  the  hazy-blue  horizon  in  the  east  to  the  del- 
icately-tinted bluffs  and  sombre-colored  mountains  in  the  west. 
The  men  lounge  lazily  around  the  office  and  store,  smoking,  and 
talking  about  the  latest  news;  the  young  bucks,  gauildy  dressed, 
gather  in  small  groui)s,  mounted  and  dismounted  ;  the  women,  old 
and  young,  at  first  collect  at  the  window  of  the  office  and  have  the 
flimily  ration  ticket  examined  and  corrected;  ponies  are  standing 
about  tied  and  untied  ;  many  dogs,  sorry-iooking  curs,  of  Indian  and 
other  breeds,  are  following  closely  at  the  heels  of  the  women.  A 
few  wagons,  with  dejected-looking  pinies  attached,  are  w '.iting  for 
their  loads.  The  door  of  the  storehouse  is  opened,  ami  now  one 
can  understand  why  the  women  have  been  crowding  in  so  closely, 
and  waiting  so  patiently.  The  issue  is  then  made, — "  first  come, 
first  served."  Flour,  sugar,  coffee,  hacon,  tobacco, — whatever  the 
ticket  calls  for, — is  handed  out,  and  is  quickly  put  in  the  dirty  bags, 
or  tied  up  in  the  pieces  of  cloth  brought  for  tht  purpose.  These  are 
carried  by  the  squaws  to  their  ponies,  or  wagons,  packed  with  skill,  and, 
getting  upon  top  of  the  load,  they  jog  back  to  their  tepees  or  over  to  the 
corral  where  the  beef  is  issued.  Ht;re  this  was  done  at  the  block,  but 
theoffi\l  was  just  as  eagerly  sought  after  as  ever.  When  issued  "  on  the 
hoof,"  the  young  men  have  quite  a  good  buffalo-hunt  running  the 
Texas  steers.  After  witnessing  one  issue  of  beef,  I  have  never  won- 
dered at  the  disillusioning  of  the  young  officer  who  had  become  some- 
what infatuated  with  an  Indian  girl.  One  look  at  their  business-like 
manner  of  handling  the  intestines  of  a  freshly-killed  beef  would  have 


28 


AGENT— ALIKE. 


a  tendency  to  disenchant  any  one  not  an  Indian.  On  issue  days  of 
warmth  or  sunshine,  and  with  a  ilry  track,  tiie  men,  young  and  old, 
gather  at  a  short  distance  from  the  agency  and  race  their  ponies  from 
about  noon  till  dark.  Most  of  the  races  are  for  sliort  dist^^nces  over 
a  straight  course,  only  a  few  being  for  a  mile  or  more.  (See  Race.) 
Gambling  is  freely  indulged  in  on  any  race.  A  rainy-day  issue 
beggars  description.  The  old  squaws  gather  in  a  sombre  and  droop- 
ing way,  like  a  lot  of  wet  ravens,  hurriedly  chitcli  in  their  bony  old 
hands  whatever  is  given  them,  and,  pulling  their  wet  blankets  over 
their  heads,  vanish  in  the  storm. 

Agent.  Indian.  Make  signs  for  White  Man,  tor  Chief,  for 
DisTKUiUiE,  for  Food  or  Eat,  for  Blanket,  for  Bv  Iiself.  The 
Indians  frequently  call  the  agent  "  father,"  and  make  sign  iox  father 
who  distributes.  Some  Indians  make  signs  for  ivhite  man  and  mine, 
others  simply  headman. 

Agitate.     Sec  Excite. 

Agony.  Pliysical  suffering  is  expressed  by  passing  the  hands  over 
the  surface  of  tlie  afflicted  part,  making  sign  for  Sick,  or  darting  i)ain, 
and  then  sign  for  Brave.  Mental  agony  would  be  expressed  in  some 
natural  way  after  giving  the  exciting  cause. 

Deaf-mutes  indicate  this  by  physical  contortion. 

Ahead.     See  Before. 

Dcat-mutes  iiulicate  this  bv  closed  hands,  thumbs  extended  as  in 
after. 

Aid.  Combine  signs  for  Work  and  With.  1  want  you  to  assist 
Die  would  be,  I  want  you  to  work  with  me.  Sometimt-s  they  will  say, 
/  7cuint  you  to  make  a  road  or  trail  for  me.  S/unv  me  the  road  or  trail ; 
but  this  refers  more  to  counsel  or  advice  in  regard  to  a  plan  of 
action. 

Deaf-mutes  hold  the'  left  forearm  horizontally  in  tVont  of  body, 
place  the  palmar  surface  of  fingers  of  extended  right  hand  against  it 
on  under  side  near  wrist,  and  lift  the  left  forearm  upwards  some 
inches. 

Aim,  To.  Conception  :  From  manner  of  using  weapon.  If  with 
bow  and  arrow,  bring  hands  up  in  front  of  face  as  though  drawing 
arrow  to  its  head  ;  i'  with  a  gun,  place  hands  in  position  of  holding 
a  gun  when  about  to  discharge  same  at  an  object. 

Deaf-nnites  make  same  gestures. 

Alight,  To.  Indicate  from  what,  and  then  bring  the  extended 
and  separated  index  and  second  fingers  of  right  haml,  others  and 
thumb  closed,  from  above  downwards,  towards  the  ground,  pointing 
towards  same  and  about  vertical. 

Deaf-mutes  place  the  tips  of  index  and  second  fingers  on  left  palm, 
latter  held  horizontally  in  front  of  body,  other  fingers  and  thumb 
closed,  and  this  is  sometimes  also  used  by  the  Indians. 

Alike.  If  to  express  the  idea  ti.at  two  people  look  alike,  pass  the 
hand  over  the  face  and  then  make  sign  for  Even  or  Same. 

Same  with  deaf-mutes  ;  but  their  sign  for  even  or  same,  it  must  be 
remembered,  is  like  the  Indian  sign  for  marry,  and  this  caution  ap- 


plies with  e 
of  deaf-    ai 

Alive. 
front  of  be 
upwards,  o 
right  and 
left,  and   fr 
right  and  h 
for  little  ai 
tlie  sign  for 
tion,  such  a 
ROGATION  o 
sign  I  have 
The  deaf 
sign  for  anii 
ing  between 
hold  the  ex 
to  the  surfa 
arms  nearly 
by  wrist  a('i 
motion,  to 
breathing ; 
sickness,  an. 
sation.     Thi 
place  palm  c 
of  chest  or  J 
would,  I  th 
word  alive,  : 
hold  the  han 
gers  slightly 
against  bod\ 
blood  throuj^ 
All.     Mov 
iiig,  in  a  hor 
posite  right 
point.     Som 
both  hands  a 
times;  this 
a  camp  mov; 
that  all  the  ] 
Deaf-mute 
head,  and  b 
each  descrif 
hands  meet, 
All  Gone. 
held  rather  \ 
of  body,  rigl 
wards  a  few 
hand   is  mo\ 


ALHE—ALL    GONE. 


29 


plies  with  equal  ,'orce  to  all  my  remarks  in  regard  to  the  natural  signs 
of  deaf-   -utcs. 

Alive.  Conception  :  Walking  about.  Uring  the  right  hand  in 
front  of  body  at  about  height  of  breast,  index  extended  and  pointnig 
ujiwards,  other  fingers  and  thumb  closed  ;  move  the  hancl  to  the 
right  and  left  few  inches,  and  at  same  time  turn  it  from  right  to 
left,  and  from  left  to  right,  by  wrist  action,  as  the  hand  passes  to 
right  and  left.  To  say  that  a  person  was  very  ill,  just  alive,  the  sign 
for  little  and  then  this  sign,  moving  the  hand  but  slightly;  or  use 
the  sign  for  Recover  after  jxirtial  sign  for  Die.  In  asking  a  ques- 
tion, such  as,  "  is  such  a  person  alive?"  would  be  in  gesture  Inter- 
rogation or  Question.  Name  the  jerson  by  gesture,  and  then  the 
sign  I  have  dcscribetl. 

The  deaf-mute  natural  sign  for  animal  life,  and  from  tiiis  tiieir 
sign  for  animals  generally,  presents  tiie  most  radical  difference  exist' 
ing  between  the  Indian  sign  language  and  their  gesture  speecli.  They 
hold  the  extended  hanils,  backs  outwards  near  the  chest  and  ])arallel 
to  the  surface,  hands  at  same  height,  index  fingers  horizontal,  fore- 
arms nearly  so,  and  tips  of  fingers  near  each  other;  then,  mostly 
by  wrist  action,  move  the  hands  outwards  a  few  inches,  repeating 
motion,  to  indicate  the  swelling  and  contraction  of  the  chest  in 
breathing ;  and  this  satiie  sign  is  used  by  the  Indian  to  represent 
sickness,  an.i  to  denote  the  throbbing  sensation  of  an  unhealthy  pul- 
sation. The  deaf-mute  sign  for  sick  is  to  lean  tiie  head  forward, 
place  palm  of  left  hand  on  forehead,  and  palm  of  riglit  at  upper  part 
of  chest  or  against  the  heart.  In  case  of  a  brute,  the  Indian  sign 
would,  I  think,  be  the  best.  A  more  correct  description  of  the 
word  alive,  as  made  by  the  deaf-mute  for  a  human  being,  would  be  to 
hold  the  hands  as  above  described,  but  against  abdomen,  and  the  fin- 
gers slightly  separated,  the  hands  then  raised  (keeping  ])almar  surface 
against  body)  with  a  tremulous  motion  ;  this  denotes  the  flow  of 
blood  through  the  system. 

All.  Move  the  right  hand,  bat  k  up,  fingers  extended  and  touch- 
ing, in  a  horizontal  circle  from  right  to  left,  starting  from  about  op- 
posite right  shoulder,  carrying  the  hand  well  out  to  front  from  that 
point.  Sometimes,  after  the  circular  movement  of  the  right  hand, 
both  hands  are  brought  together,  gently  clapping  palms  two  or  three 
times;  this  particularly  when  using  it  in  sense  of  "all  the  {)eople  of 
a  camp  moving," — it  then  slides  to  and  fro  in  the  way  of  indicating 
that  all  the  jieople  are  gathered  together  for  a  move. 

Deaf-mutes  hold  both  hands  near  each  other,  little  'higher  than 
head,  and  bring  them  together  again  at  about  the  he  ■'  i  of  waist, 
each  describing  a  vertical  circle  as  it  is  brought  down,  and  when 
hands  meet,  put  back  of  right  on  left  palm. 

All  Oone.  The  Southern  Indians  usually  bring  the  extended  hands, 
held  rather  loosely  at  the  joints  and  wrists,  backs  outwards,  in  front 
of  body,  right  near  it,  fingers  pointing  to  left ;  left  opposite  and  out- 
wards a  few  inches  from  right,  fingers  ])ointing  to  right;  the  right 
hand   is  moved  outwards,  the  left  towards  the  body,  back  of  right 


T 


30 


ALL  I  A  NCE—AMIi  11 10  US. 


hand  striking  left  palm,  an<l  fingers  bending  as  hands  pass;  then  the 
motion  of  hands  is  reversed,  back  of  left  hand  striking  right  palm. 
The  most  common  sign  in  tiie  North  is  to  bring  the  extended  hands 
in  t'ront  of  body,  back  of  left  down,  right  np,  and  pass  tlie  right 
outwards  over  the  left,  palms  touching.  (See  WirKU  Out  or  P'.xtkr- 
MINATE.  ) 

Deaf-mutes  draw  the  ])artially  compressed  right  hand  from  above 
downwards  through  the  left  hand,  pressing  it  in  a  clas])  with  thumb 
and  fingers  as  it  passes,  after  making  sign  for  Al.i-, 

Alliance.  Make  sign  for  I'F.Acr-; ;  and  if  for  war  purposes,  add 
signs  for  (Joing  to  War  and  TofjKriiKK  or  With. 

Deaf-mutes  form  two  circles  with  thumbs  and  index  fingers,  and 
link  them  together,  other  fingers  (  Icjsed. 

Alone.  Bring  the  extended  index  finger  of  right  hand,  others  and 
thumb  closed,  in  front  of  body,  at  about  heigiit  of  neck,  and  pointing 
U])war(ls.  To  indicate  a  movement,  carry  the  hand  from  right  to 
left,  at  same  time  turn  the  hanil  slightly  by  wrist,  so  as  to  give  a 
swinging  movement  to  index  finger;  the  hand  is  not  turned  as  much 
as  in  Ai.iVE.  in  an  Indian  fight  nearly  always  some  of  the  men 
mo  nit  their  ponie-,  and  ride  out  in  front  of  their  lines  up  and  down 
between  the  two  forces,  sometimes  to  draw  the  fire  of  the  enemy,  to 
try  and  get  him  to  waste  his  ammunition  ;  at* others,  an  exhibition  of 
dauntless  courage,  bravado,  or  triumph.  If  any  are  hit  and  killed 
they  are  sung  about,  and  their  bravery  extolled  long  afterwards.  I 
have  seen  them  make  a  dash  along  the  line  within  easy  range,  where 
hundreds  of  bullets  were  sent  after  the  daring  individu  md  at  in- 
tervals rei)eat  tiieo|)eration  for  iiours  witiiout  getting  ii  >  mostly, 
it  would  seem,  to  the  fleetness  of  their  ponies,  and  thro..  5  the  body 
from  side  to  side.  Tliey,  however,  attribute  their  good  luck  entirely 
to  the  i)ower  and  efficacy  of  their  "medicin_."  The  sign  is  also 
used  in  such  sentence  as,  lie  rode  alone  in  the  thickest  of  danger. 
In  fact,  the  gesture  is  common,  and  used  about  as  we  use  the  word. 

Deaf-mutes  use  the  same  sign. 

Amatory.    Make  sign  for  Fond  or  Love  and  indicate  opposite  sex. 

Deaf-mutes  use  the  same. 

Ambitious.  Conception:  Must  rise  above  others;  must  be  superior. 
Make  sign  for  the  person,  then  sign  for  Push  or  Must,  then  bring 
both  hands,  jjahns  outwards,  in  front  of  body,  index  fingers  extended, 
pointing  upwvards,  and  placed  side  by  side,  touching,  other  fingers  and 
thumbs  closed,  left  hand  little  higher  than  right,  so  that  tip  of  right 
index  shall  be  at  about  second  joint  of  left,  raise  the  right  hand  till 
tip  of  right  index  j)asses  beyond  tip  of  left,  keeping  sides  of  index 
fingers  pressed  together.  This  is  used  rather  more  in  the  bcnse  of 
one  rising  in  rank,  power,  influence, ability,  or  bravery  above  another; 
and  to  denote  rising  above  several,  or  a  number,  the  fi.igers  of  left 
hand  are  all  extended,  and  the  right  index  placed  against  left  palm 
and  then  raised. 

Deaf-mutes  simply  say  a  pushing  man,  and  their  sign  iox  push  or 
must  is  the  same  as  the  Indian  gesture;  sometimes  they  only  push  the 


right  hand  u 
nance. 

American. 
the  colonies 
Knives,"  to 

Deaf-mute 
people  with 
pinching  tlic 
right  hand 
closed,  and  t 

AmoDg^. 
thumb  and  fi 
slightly  com) 
thumb  closed 
left  hand  by 

Deaf-mute.- 

Ancestors. 
specify  the  ki 

Deaf-mute^ 
and  make  a 
l^ack  over  tii 
shoulder  niCc 
they  place  th 
them  to  from 
family  pride 
think  it  is  mil 

Angry.  Cc 
back  to  right, 
ing  against  se 
against  forel^ 
and  simultan< 
left.  Accord 
and  cause  cei 
and,  as  a  cor 
the  operation 
expresses  wha 
they  are  angr 
sign  for  hear 
closed  right  1 
the  hand  bein 
have  describe( 

Deaf-mutes 
assume  an  an^ 

Annihilate. 
Annoy.  C( 
Make  sign  fo 
separate  and 
action  twist  a 
turning  the  he 


AMERICAN— ANNO  Y. 


31 


right  hand  iipwanls,  and  add  force  by  the  expression  of  the  counte- 
nanre. 

American.  Many  of  the  Northern  Indians  called  the  people  of 
the  colonies,  after  the  establishment  of  their  independence,  *'  Long 
Knives,"  to  distingiiisli  them  from  the  British. 

Deaf-mutes  call  the  Americans  proper,  i.r.  the  Indians,  "the 
])eopie  with  rings  in  nose  and  ears,"  and  denote  them  in  signs  by 
pinching  the  cartilage  of  the  nose  with  tips  of  thumb  and  index  of 
right  hand,  also  the  lobe  of  the  right  ear;  the  other  fingers  are 
closed,  and  the  inilex  and  thumb  form  a  circle. 

Among.  Bring  left  hand  in  front  of  body  about  height  of  neck, 
thimib  and  fingers  extended,  separated  and  pointing  upwards,  hand 
slightly  compressed;  bring  extended  right  index,  other  fingers  and 
thumb  closed,  index  pointing  upwards,  and  mix  it  in  with  fingers  of 
left  hand  by  moving  about  among  them. 

Deaf-mutes  use  the  same. 

Ancestors.  Indians  usually  simply  make  sign  for  old  people ;  some 
specify  the  kinshij)  by  api)r()|)riate  signs. 

Deaf-mutes  extend  the  index  fingers  of  both  hands,  others  closed, 
and  make  a  rotary  motion,  one  about  the  other,  as  they  are  carrittl 
l^ack  over  the  right  shoulder.  Right  hand  thrown  over  the  right 
shoulder  means  ancient.  To  express  coming  dou<n  from  ancestors, 
they  place  the  hands  well  back  over  right  shoulder  and  then  revolve 
them  to  front  and  downwards.  I  should  1  ive  stated,  perhaps,  that 
family  pride  of  Indians  is  fully  as  great  as  with  any  i)eople  ;  in  fact,  I 
think  it  is  much  stronger  than  with  the  white  race. 

Angry.  Conception:  Mind  twisted.  Bring  the  closed  right  hand, 
back  to  right,  against  or  close  to  and  opposite  forehead,  thumb  press- 
ing against  second  joint  of  index  finger,  and  back  of  lliumb  resting 
against  forehead  ;  move  the  hand  slightly  outwards  a  little  to  left, 
and  simultaneously  twist  the  hand,  by  wrist  action,  from  right  to 
left.  According  to  Indian  belief,  all  emotions  arise  in  the  iieart, 
and  cause  certain  actions.  In  this  instance  the  heart  is  irritated, 
and,  as  a  consequence,  the  mind  is  twisteti  or  wrenched.  Reverse 
the  operation  of  the  sentence,  and  it  is  readily  seen  that  the  sign 
expresses  what  the  Indians  invariably  say  in  vocal  language  when 
they  are  angry,  viz.,  "heart  is  bad;"  in  fact,  many  of  them  make 
sign  for  hearty  and  then  sign  for  bad,  while  others  hold  partially- 
closed  right  hand  over  heart,  hand  resting  against  surface  of  body, 
the  hand  being  turned  and  twisted,  as  in  Annoy.  The  first  gesture  I 
have  described  is  frequently  accompanied  by  a  gruff  and  fierce  grunt. 

Deaf-mutes  clutch  the  hands  in  front  of  and  near  body,  and 
assume  an  angry  expression  of  countenance. 

Annihilate.     See  Exterminate. 

Annoy.  Conception  :  The  heart  is  disturbed  and  in  a  flutter. 
Make  sign  for  Heart,  and  then,  with  right  hand  ui  this  position, 
separate  and  nearly  extend  the  thumb  and  fingers,  and  by  wrist 
action  twist  and  turn  the  hand  as  it  rests  against  left  breast,  then 
turning  the  hand  so  that  fingers  point  upwards,  raise  it  with  a  tremu- 


33 


J  NA'UI  1  lES—A  NX  10  US. 


lous    motion.      These    gestures    nviicate   a   serious    annoyance    or 
trouble. 

Deaf-mutes  rub  the  breast  with  a  circular  motion  of  right  hand, 
and  perha,is  strike  the  head  ;  much  depends  on  the  expression  of 
the  countenance. 

Annuities.  Make  sit,qis  for  Blanket,  for  Fnoh,  and  for  Dis- 
tribute. Sometimes  the  sign  for  Bv  Itself  is  made;  this  should 
proi)erly  always  be  added,  but  as  a  fact  it  seldom  is. 

Another.  Ihing  the  right  hand,  back  up,  in  front  of  body,  about 
height  of  breast  and  near  it,  fingers  extended,  touching,  pointing  to 
left,  hand  very  slightly  com[)resscd,  thumb  resting  on  palm  ;  sweep 
the  hand  ui)wards,  outwards,  to  right,  and  then  downwards  or  curve, 
turning  hand  during  movement  back  down,  stopping  hand  when  it 
is  lowered  to  about  waist.  This  gesture  is  very  much  like  the  one 
for  the  oihff  side,  or  beyond,  but  the  hand  is  moved  more  to  the 
right.  Frequently  the  leit  hand  is  also  held  in  front  of  body,  the 
right  held  just  over  it ;  the  above-described  gesture  made,  and  then 
returning  hand  to  first  position,  carry  it  to  left  and  front  similarly. 
This;  gesture  is  not  common,  it  is  very  difficult  to  describe,  and  by 
no  means  easy  to  execute. 

Deaf-mutes  bring  the  right  har.d,  back  to  right,  fingers  closed, 
thumb  extended  and  pointing  upwards  in  front  of  body,  then  move 
the  hand  On  small  vertical  curve  upwards  to  right,  and  then  down- 
wards, terminating  movement  when  the  hand  is  at  same  lieight  as 
when  starting. 

Antelope.  Conception :  Pronged  horns  of  animal.  Bring  the 
hands,  ])alms  toward  and  alongside  of  the  head  near  base  of  the 
ears,  index  fingers  and  thumbs  extended  and  spread,  other  fingers 
closed,  index  fingers  ;^ointing  about  upwards;  move  the  hands  by 
wrist  action  parallel  to  head  from  rear  to  front,  repeating  motion. 
Some  tribes  do  not  move  hands.  Sometimes  signs  for  white  Jiatiks 
are  also  made.  The  coarse,  brittle  hair  of  the  antelope  is  used  for 
pillows,  the  tanned  skin  for  the  uppers  of  moccasins,  and  the  shin- 
bone  is  made  into  a  pipe.  The  meat  at  certain  seasons  is  liighly 
prized,  and  the  liver  sprinkled  wiui  a  little  gall  is  eaten  hot;  /.<?., 
before  the  animal  heat  has  been  dissipated  after  the  killing.  The 
brains  are  usually  cooked  by  rcisting  the  entire  head,  the  horns 
being  broken  off  before  the  liead  is  placed  on  the  coals. 

Anxious.  Make  sign  for  Now,  and  then  bring  right  hand  back  to 
right,  fingers  curved  and  touching,  thumb  resting  on  index,  about 
one  foot  in  front  of  body,  hand  about  height  of  shoulder;  draw  the 
hand  inwards  and  downwards  and  towards  the  heart,  not  bending 
the  wri:;t  The  subject  or  ol>ject  is  drawn  near  the  heart.  Some- 
times the  right  h;  nd  is  placed  over  the  heart  and  the  hand  fixed  as 
in  look  or  see, — the  heart  is  looking  or  searching. 

Deaf-mutes  bring  the  hands  in  front  of  face,  light  near  it,  back  up, 
left  some  inches  outwards  and  little  higher,  back  down,  fingers  par- 
tially separated,  and  then  an  upward  iook  with  the  eyes,  with  an 
intense  or  expectant  expression  of  countenance. 


Apache  i 

the  left  brei 
and  thumb 
extended, o 
ing  on  back 
and  outward 
Iiand  rubbin 
distinct  con 
the  sign  can 
horn,  which 
forwards  wit 
gave  me  the 
Apaches  nnu 
with   the  Ki 
are  several   ( 
called  by  thi 
tain  and  Ho( 
are  made  for 
Kiowa  Ai)acl 
to  me  of  hin 
of  age  and  w. 
Hills.      Hec 
nor  forr.ierly 
from  the  Ki( 
into  Mexico. 
the  Kiowas,  \ 
no.  have  an 
have  theirs, 
and  some  of 
and  chanting 
lirst  time  afte 
Comanches,  ; 
scalp-lock,  bu 
cropped  arou 
other  in  a  twi 
cloth.      They 
many  other  ti 
priz'id,  and  tli 
The  Apaches 
a  {q\i  )ears, 
cruelty,  and 
The  country  i 
dian  warfare, 
report  for  i8. 
Indians  in  N 


Mohave 
C'liimciiuc 


APACHE. 


II 


up, 

jar- 

an 


Apache  (Indians).  Hold  tlie  left  hand,  ba(  k  '.ip,  in  front  of 
the  left  breast,  index  finger  extended  and  pointi;ig  to  front,  others 
and  tiiunib  closed  ;  Lrin^  the  right  hand  back  outward.;,  index  finger 
extended,  others  and  thumb  closed  near  left,  side  of  right  index  rest- 
ing on  back  of  left  near  secoml  joint;  move  the  i  ght  hand  inwards 
and  outwards,  mostly  by  wrist  .iction,  side  of  the  index  finger  of  right 
hand  rubbing  against  back  of  left ;  repeat  motion.  .'.  have  heard  two 
distinct  conceptions  for  this  gesture:  the  Cheyennes  claiming  that 
the  sign  came  from  a  ]ieculiar  musical  instrument  nude  from  an  elk- 
horn,  which  produced  weird-like  sounds  by  rubbing  it  backwards  and 
forwards  with  a  stick,  and  the  second  (I  do  not  remember  what  tribe 
gave  me  the  conception)  from  a  sjiecially  good  whetstone  which  the 
Apaches  made  and  used.  This  gesture  refers  to  tlie  Apaches  living 
with  the  Kiowas  at  the  Wichita  Agency,  Indian  Territory.  There 
are  several  other  bands  in  Southwestern  New  Aiexico  and  Arizona 
called  by  the  Indians  Wood  or  Timber,  Poor,  Long  Arrow,  Moun- 
tain and  Hooked  or  Curved  Toe  Apaches,  and  corresponding  signs 
are  made  for  each.  Those  at  Wichita  Agency  are  frecpiently  called 
Kiowa  Apaches.  One  of  the  old  men  of  the  latter  band,  in  speaking 
to  me  of  himse'f"  and  lii*^  fribe,  said  that  he  was  about  seventy  vears 
of  age  and  was  born  near  the  Missouri  River,  northeast  of  the  Black 
Hills.  He  claimed  that  the  Apaches  of  tiie  extreme  Southwest  did 
nor  formerly  understand  the  sign  language,  but  that  t'ley  learned  it 
from  the  Kiowas,  who  went  down  there  and  joined  them  in  raids 
into  Mexico.  This  bantl  in  customs  and  habits  are  very  much  like 
the  Kiowas,  with  wliom  they  have  lived  for  so  many  years.  They  do 
no.  have  an  annual  Medicine-Dance,  but  join  the  Kiowas  when  they 
have  theirs.  They  bury  their  dead  in  the  ground,  and  also  in  (  aves ; 
and  some  of  the  band;;  have  a  s])ecial  mourning  custom  of  wailing 
and  chanting,  just  as  the  sun  disappears  in  the  western  horizon,  for  the 
first  time  after  the  death  of  the  ])erson  mourned  for.  The  Kiowas, 
Comanches,  and  Apaches  at  the  Wichita  Agency,  as  a  rule,  wear  the 
scalp-lock,  but  the  rest  of  the  hair  is  often  worn  loose,  and  frecpiently 
cropped  around  the  neck.  Some  cut  off  only  one  side,  and  wear  the 
Uher  in  a  twist  or  braided,  and  wra])ped  with  a  string  of  red  or  blue 
cloth.  They  do  not,  as  a  rule,  use  (Jtter-skin  for  this  purpose,  as  do 
many  other  tribes.  Ear  ornaments  and  the  pipe-clay  breastplates  are 
l)riz','d,  and  the  use  of  ])aint  is  the  same  as  "vith  the  Northern  Indians. 
The  Apaches  of  the  Southwest,  though  poorly  armed  until  within 
a  few  years,  have  gaineil  by  their  shrewdi,  s,  cunning,  treachery, 
cruelty,  and  active  hostility  a  notoriety  se.ond  to  no  other  tribe. 
The  country  in  which  they  have  operated  .-  :.i)ecially  adapted  to  In- 
dian warfare.  The  Commissioner  of  In.'ian  Affairs,  in  his  annual 
report  for  1881,  gives  the  following  as  the  numerical  strength  of 
Indians  in  N:w  Mexico  and  Arizona  ; 


ARIZONA. 

COLORADO    RIVKR    ACKNCY. 


Mohave   . 
L'liimeliuevis 


802 
210 


34 


APACHE. 

MOQUIS    I'L'Ki;!.!'    AGi'NCY. 

Moquis  Pueblo  ....... 

PIMA   MARICOTA    AND    I'AI'AGO    AGENCY. 

Pima         ......... 

Maricopa  ........ 

Papagf) •         . 

SAN    CARMiS   AGF.NCY. 

White  Mountain  Apache  ...... 

San  Carlos  Apaclie  ....... 

Warm  Sjirin^'  Apaclie       ...... 

Coyotero  Apache      ....... 

Tonto  Apaclie  ........ 

Mixed  Ajmche  ....... 

Southern  Apaclie      ....... 

Chiricahua  Apache 

Apache  Vunia . 

Apache  Moha-.e       ....... 

INDI.\NS    IN    ARIZONA    NOT   UNDKR    AN   AGENT.* 

Hiialapai  ........ 

Yuma       . . 

Mohave    ......... 

Suppai 

Total  poinilation    ...... 


Jicarilla  Apache 
Mescalero  Apache  . 
Navajo     . 
Puf-blo     . 


NEW    MEXICO, 

JICARIl.IA    SUli-AGE.\CY. 

MKSCAI  KRO   AGENCY. 

NAVAJO   AGENCY. 

PUEBLO   AGENCY. 


2,IOO 


4,500 

500 

6,000 


795 
27s 
819 
586 
119 
171 
246 

309 
662 

620 

930 
700 

75 

!I,OI5 


705 

906 

16,000 

9,060 


Total  population 26,665 

Although  the  area  covered  by  Mr.  Bancroft  as  "Apache  coun- 
try" contains  several  tribes  marked  by  entirely  different  languages 
and  many  different  ways  of  living,  habits,  and  religious  beliefs,  still 
the  following  extract  from  his  work  contains  much  that  is  jiertinent, 
accurate,  instructive,  and  interesting  in  regard  to  these  Indians: 

"The  Ai)ache  country  is  probably  the  most  desert  of  all,  alter- 
nating between  sterile  jAains  and  wooded  mountains,  interspersed 
with  comparatively  few  rich  valleys.  The  rivers  do  little  to  fertilize 
the  soil  except  in  spots;  the  little  moisture  that  appears  is  quickly 
absorbed  by  the  cloudless  air  and  arid  plains  which  stretch  out,  some- 
times a  hmidred  miles  in  length  and  breadth,  like  lakes  of  sand.  In 
botn  mountain  and  desert  the  fierce,  rapacious  Apache,  inured  from 
childhood  to  hunger  and  thirst,  and  heat  and  cold,  finds  safe  retreat. 


•  Taken  from  report  of  1880. 


It  is  here, 

ing  as  a  pr 

savagism  a 

labor  lie  en 

as  some  of 

like  the  Pi 

or  Comanc 

Apache;  b 

subject   in 

have  any  ]> 

with  barbar 

Leaving  oti 

of  the  rivet 

inaeh'te,  poi 

retreats  acr( 

Mexican   qz 

other  almos 

"All  the 

manner,  cut 

Mojave  niti 

lowed   to  li; 

many  of  tht 

Central    Cal 

Paint  is  frei 

nating,  but 

colors.      I5re 

men,  while  t 

the  Mojaves 

skill  shirt,  sk 

the  latter,  br 

up  on  the  let 

a  common  p^ 

with  mud,  w 

tion    from    tl 

Mojaves  sho' 

laces    and    bi 

strung  togeti 

in   vogue. 

I^ainting  and 

hoofs,  shells, 

with  which  til 

"The  food 

tensions  to  ag 

dom  do  any  c 

tion,  and  the) 

pifion-nut,  an 

fruits,  which  1 

Mojaves,  and 

culture,  and  u 


A  r ACHE. 


03 


It  is  here,  among  our  western  nations,  that  we  first  encounter  thiev- 
ing as  a  profession.  No  savage  is  fond  of  work  ;  indeed,  labor  and 
savagism  are  directlv  antagonistic;,  for  if  the  savage  continues  to 
hibor  he  can  but  become  civiUzed.  Now,  the  Apache  is  not  as  lazy 
as  some  of  his  Northern  brothers,  yet  he  will  not  work,  or  if  he  iloes, 
like  the  Pueblos,  who  are  nothing  but  partially  reclaimed  Apaches 
or  Comanches,  he  forthwith  elevates  himself,  and  is  no  longer  an 
Apache;  but  being  somewhat  free  from  the  vice  of  laziness,  though 
subject  in  an  eminent  degree  to  all  the  vices  of  which  mankind 
have  any  knowledge,  he  presents  the  anomaly  of  uniting  activity 
with  barbarism,  and  for  this  he  must  thank  his  thievish  propensities, 
l^eaving  others  to  do  the  work,  he  cares  not  whom,  the  agriculturists 
of  the  river-bottoms  or  the  towns-peojile  of  the  North,  he  turns  Ish- 
maelite,  pounces  upon  those  near  and  more  remote,  and  if  pursued, 
retreats  across  the  jornaiias  drl  muertc,  or  journeys  of  death,  as  the 
Mexican  calls  them,  and  finds  refuge  in  tiie  gorges,  canons,  and 
other  almost  impregnable  natural  fortresses  of  the  mountains. 

"  All  the  natives  of  this  region  wear  the  hair  much  in  the  same 
manner,  cut  square  across  the  forehead  and  flowing  behind.  The 
Mojave  men  usually  twist  or  i)lait  it,  while  with  tlie  women  it  is  al- 
lowed to  hang  loose.  Tattooing  is  common,  but  not  universal  ; 
many  of  the  Mojave  women  tattoo  the  chiu  in  vertical  lines  like  the 
('entral  Californians,  except  that  the  lines  are  closer  together. 
Paint  is  freely  used  among  tiic  Mojaves,  black  and  red  predomi- 
nating, but  the  Ap.u  hes,  Yumas,  and  others  use  a  greater  variety  of 
colors.  Ikeech-clolh  and  moccasins  are  tlie  ordinary  dress  of  the 
men,  while  the  women  have  a  short  petticoat  of  bark.  The  dress  of 
the  Mojaves  and  Apaches  is  often  more  pretentious,  being  a  buck- 
skin shirt,  skull-cap  or  helmet,  and  moccasins  of  the  same  material  ; 
the  latter,  broad  at  the  toes,  slightly  tniied  up,  and  reaching  high 
up  on  the  leg,  serve  as  a  protection  ag..  ;ist  cacti  and  thorns.  It  is 
a  common  prac-tice  among  these  tribes  Icj  |>laster  the  head  and  body 
with  mud,  whicii  acts  as  a  preventive  against  vermin  and  a  protec- 
tion from  the  sun's  rays.  In  their  selection  of  ornaments  the 
Mojaves  show  a  preference  for  white,  intermixed  with  blue  ;  net  k- 
laces  and  bracelets  made  from  beads  and  small  shells,  usually 
strung  together,  but  sometimes  sewed  on  to  leather  bancls,  arc  much 
in  vogue.  The  Apache  nation  adopt  a  more  fantastic  stvie  of 
painting  and  in  their  head-dress;  for  ornament  they  emplo\ deer- 
lioofs,  shells,  fish-bones,  beads,  and  occasionally  porcupine-iiuills, 
with  which  the  women  embroider  their  short  deerskin  petticoats. 

"The  food  of  all  is  s.milar.  Most  of  them  make  more  or  less  pre- 
tensions to  agriculture,  and  are  habituated  to  a  vegetable  diet,  bu!  -i  I- 
dom  do  any  of  them  raise  a  sufficient  supply  for  the  year's  consump- 
tion, and  they  are  therefore  forced  to  rely  on  the  mescpiit  bean,  the 
piRon-nut,  and  the  maguey  plant,  Ai:;ovc  Me.xicana,  and  other  wild 
fruits,  which  thty  collect  in  considerable  (piantilies.  The  Navajos, 
Mojaves,  and  Yumas  have  long  been  acquainted  with  the  art  of  agri- 
culture, and  grow  corn,  beans,  pumpkins,  melons,  and  other  vegeta- 


36 


APACHE. 


bles,  and  also  some  wheat.  Some  attempt  a  system  of  irrigation, 
and  others  select  for  their  crops  that  portion  of  land  wiiich  has  been 
overflowed  by  the  river. 

'*  Maize  soaked  in  water  is  ground  to  a  paste  between  two  stones. 
From  this  paste  tortillas,  or  thin  cakes,  are  made,  which  are  baked 
on  a  hot  stone.  To  cook  the  maguey,  a  hole  is  made  in  the  ground, 
in  which  a  fire  is  kindled;  after  it  has  burned  some  time  the  ma- 
guey bulb  is  buried  in  the  hot  ashes  and  roasted.  Some  concoct  a 
gypsy  sort  of  dish,  or  ollapodrida ;  game,  and  such  roots  and  herbs 
as  they  can  collect,  being  put  in  an  earther  pot  with  water  and 
boiled.  As  before  mentioned,  the  roving  Apaches  obtain  most  of 
their  food  by  hunting  and  plunder.  They  eat  more  meat  and  less 
vegetable  diet  than  the  other  Arizona  tribes.  Wiien  food  is  plenty 
they  eat  ravenously ;  when  scarce,  they  fast  long  and  stoically. 
Most  of  them  hate  bear-meat  and  pork.  So  Jew-like  is  the  Navajo 
in  this  particular  that  he  will  not  touch  pork  though  starving. 

"Their  fighting  has  more  the  character  of  assassination  and  mur- 
der than  warfare.  They  only  attack  when  they  consider  success  a 
foregone  conclusion,  and  rather  than  incur  the  risk  of  losing  a  war- 
rior will  for  days  lie  in  ambush  till  a  fair  opportunity  for  surprising 
the  foe  presents  itself.  The  ingenuity  of  tlie  Apache  in  preparing 
an  ambush  or  a  surprise  is  described  by  Colonel  Cremony  as  follows  : 
*  He  has  as  perfect  a  knowledge  of  the  assimilation  of  colors  as  the 
most  exj^erienced  Paris  modiste.  By  means  of  his  acumen  in  this 
respect,  he  can  conceal  his  swart  body  amidst  the  green  grass,  behind 
brown  shrubs  or  gray  rocks,  with  so  much  address  and  judgment  that 
any  but  the  experienced  would  pass  him  by  without  detection  at  the 
distance  of  three  or  four  yards.  Sometimes  they  will  envelop  them- 
selves in  a  gray  blanket,  and  by  an  artistic  sprinkling  of  earth  will 
so  resemble  a  granite  boulder  as  to  be  passed  within  near  range  with- 
out suspicion.  At  others,  they  will  cover  their  persons  with  freshly- 
gathered  grass,  and,  lying  prostrate,  appear  as  a  natural  portion  of 
the  field.  Again,  they  will  plant  themselves  among  the  yuccas,  and 
so  closely  imitate  the  appearance  of  that  tree  as  to  pass  for  one  of  its 
species.' 

"  Household  utensils  are  made  generally  of  wicker-work  or  straw, 
which,  to  render  them  water-tight,  are  coated  with  some  resinous 
substance.  The  Mojaves  and  a  few  of  the  Apaclie  tribes  have  also 
burnt-clay  vessels,  sm  h  as  water-jars  and  dishes.  For  grinding 
maize,  as  before  stated,  a  kind  of  metate  is  used,  which  with  them  is 
nothing  more  than  a  convex  and  a  concave  stone.  Of  agricultural 
implements  they  know  nothing.  A  pointed  stick,  crooked  at  one 
end,  which  they  call  kishishai,  does  service  as  a  corn-planter  in 
spring,  and  during  the  later  season  answers  also  fcr  plucking  fruit 
from  trees,  and  again,  in  times  of  scarcity,  to  drive  rats  and  prairie- 
dogs  from  their  subterranean  retreats. 

"Although  not  essentially  a  fish-eating  people,  the  Mojaves  and 
Axuas  display  considerable  ingenuity  in  the  manufacture  of  fishing- 
nets,  which  are  noted  for  their  strength  and  beauty.     Plaited  grass 


or  the  fib 
made. 

"Thes 

and  diffusi 

guage  con 

"  Ances 

councils  ; 

talion  in  \\ 

and  indivii 

with  death 

interpositi( 

patient   mi 

council  of 

assistance 

prits.     AH 

blood  for  I 

"All  the 

tlieni   kind 

women.     (. 

the  most  p 

a  slow  fire, 

the  crime  o 

children  frc 

ural  traffic  i 

"They  ai 

amusements 

masqiieradii 

dances  to  cc 

attain  the  ai 

noted  warri( 

in  which  bo 

by  a  single 

accompanim 

are  incomph 

but  agreeab 

wooden  drur 

stantly  varyi 

stakinsf  their 

their  backs. 

"They  m 
Americana,  t 
liquors. 

''\v\  thecl 
a  marked  cor 
lazy  like  all  s 
industries  bei 
mothers,  and 
and  cruelty." 
Apparel. 


APPAREL. 


37 


or  the  fibry  bark  of  the  willow  are  the  materials  of  which  they  are 
made. 

"The  system  of  enumeration  of  the  Apaches  exiiibits  a  regularity 
and  diffusiveness  seldom  met  with  among  wild  tribes,  and  their  lan- 
guage contains  all  the  terms  for  counting  up  to  ten  thousand. 

"Ancestral  customs  and  traditions  govern  the  decisions  of  the 
councils;  brute  force,  or  right  of  the  strongest,  with  the  law  of 
talion  in  its  widest  acceptance,  direct  the  mutual  relations  of  tribes 
and  individuals.  Murder,  adultery,  theft,  and  sedition  are  i)unished 
with  death  or  public  exposure,  or  settled  by  private  agreement  or  the 
interposition  of  elderly  warriors.  The  doctor  failing  to  cure  his 
patient  must  be  punished  by  death.  The  court  of  justice  is  the 
council  of  the  tribe,  i)resided  over  by  the  chiefs,  the  latter,  with  the 
assistance  of  sub-chiefs,  rigidly  executing  judgment  upon  tlie  cul- 
prits. All  crimes  may  be  pardoned  but  murder,  which  must  pay 
blood  for  blood  if  the  avenger  overtakes  his  victim. 

"  All  the  natives  of  this  family  hold  captives  as  slaves ;  some  treat 
them  kindly,  employing  the  men  as  herders,  and  marrying  the 
women.  OtluTs  half  starve  and  scourge  them,  and  inflict  on  them 
the  most  painful  labors.  Nothing  short  of  crucifixion,  roasting  by 
a  slow  fire,  or  some  other  most  excruciating  form  of  death  can  atone 
the  crime  of  attempted  escape  from  l)ondage.  They  not  only  steal 
children  from  other  tribes  and  sell  them,  but  carry  on  a  most  unnat- 
ural traffic  in  their  own  offspring. 

"They  are  immoderately  fond  of  smoking,  drinking,  feasting,  and 
amusements,  which  fill  up  the  many  hours  of  idleness.  Dancing  and 
masquerading  are  the  most  favorite  pastimes.  They  have  feasts  with 
dances  to  celebrate  victories,  feasts  given  at  marriage,  and  when  girls 
attain  the  age  of  puberty  ;  a  ( eremonial  is  observed  at  the  burial  of 
noted  warriors,  and  on  other  various  occasions  of  private  family  life, 
in  which  both  men  and  women  take  part.  The  dance  is  performed 
by  a  single  actor,  or  by  a  number  of  persons  of  both  sexes,  to  the 
accompaniment  of  instruments  or  their  own  voices.  All  festivities 
are  incomplete  without  impromptu  songs,  the  music  being  anything 
but  agreeable,  and  thi'  accompaniment  cornstalk  or  cane  flutes, 
wooden  drums,  or  calabashes  filled  with  stone  and  shaken  to  a  con- 
stantly varying  time.  Thev  also  spend  much  time  in  gambling,  often 
staking  their  whole  property  on  a  throw,  including  everything  upon 
tl-cir  backs. 

"They  make  their  own  spirits  out  of  corn  and  out  of  A\:;ai'e 
Americana,  the  pulque  ami  mescal,  both  very  strong  and  intoxicating 
liquors. 

"In  the  character  of  the  several  nations  of  this  division  there  is 
a  marked  contrast.  The  Apaches,  as  I  have  said,  though  naturally 
lazy  like  all  savages,  are  in  their  industries  extremely  active, — their 
industries  being  theft  and  murder,  to  which  tlieyare  trained  by  their 
mothers,  and  in  which  they  display  consummate  cunning,  treachery, 
and  cruelty." 

Apparel.     Pass  the  palmar  surface  of  spread  thumbs  and  index 


38 


A  PPEA  R—A  KA  PA  HO  E. 


fingers  over  and  near  tlie  surface  of  the  body,  or  such  portion  as 
may  be  necessary  to  exphiin  the  particular  clothing  wliich  it  is  de- 
sired to  describe. 

Deaf-mutes  pass  the  extended  liands,  pahiis  near  surface  of  body. 

Appear.  Indicate  by  signs  whatever  it  was,  and  in  what  way.  A 
man  appearing  or  coming  into  viev/,  the  extended  left  hand,  back 
out,  fingers  i)0!nting  to  rigiit,  is  held  in  front  of  body  at  about  lieight 
of  neck;  the  right  hand,  back  out,  index  alone  extended  and  point- 
ing upwards,  is  jiassed  under  left  hand  and  beyond,  ar.d  ])ushed  up 
till  the  index  rises  into  view. 

Deaf-mutes  raise  the  extended  right  on  a  curve  slightly  towards 
body. 

Apple.  Clasp  the  nearly-closed  and  compressed  right  hand  with 
left  in  front  of  l)ody,  then  make  sign  for  Tree,  and  then  hold  the 
compressed  and  partially-closed  right  hand,  back  up,  well  out  and 
in  front  of  and  above  right  shoulder  ;  drop  the  hand  slightly,  raise 
it,  and  let  it  drop  again  in  a  little  different  place,  to  represent  the 
apples  on  the  trees.  To  make  it  mort  definite,  make  sign  for  Eat 
and  Good.  Peaches  and  pears  are  represented  in  the  same  way, 
and  the  same  principle  obtains  with  any  fruit  growing  on  trees. 
These  fruits  being  mostly  new  to  tiie  Indians,  there  are  no  well- 
known  and  definitely  established  signs  in  general  use,  and  to  distin- 
guish different  kinds,  some  particular  quality  of  the  fruit,  manner  of 
its  growth,  season  when  ripe,  or  sjK'cial  use  made  of  it  must  be 
noted.  Dried  apples  are  represented  by  first  making  sign  for  Apple, 
and  then  CirrnNc  I'P  over  left  palm,  then  touch  the  ear  to  indicate 
the  shape  of  the  dried  fruit. 

Deaf-mutes  indicate  the  size  and  shape  by  clasping  closed  and 
compressed  right  with  left  hand,  and  then  hold  closetl  left  hand  at 
mouth,  as  though  eating  an  entire  apple  in  that  way. 

Approach.  Indicate  by  proper  gesture  the  object  and  manner; 
for  instance,  a  person,  the  elevated  index  of  right  hand  is  brought 
in  towartls  the  body. 

Deaf-mutes  use  the  same  signs. 

Arapahoe.  The  three  bands  have  totally  distinct  signs.  It  is 
claimed  by  the  Northern  Arapahoes,  those  now  at  the  Shoshone 
Agency,  near  Fort  Washakie,  Wyoming,  that  the  sign  for  their  band 
is  ///'•  tribal  sign,  and  tiiat  it  was  derive*!  from  their  being  the  mother 
of  all  other  tribes;  while  other  tribes,  who  do  r.ot  admit  tliis  claim 
as  valid,  say  they  got  the  sign  from  a  famous  chief  of  their  band 
hn.ving  had  the  smallpox,  his  chest  being  greatly  disfigured  by  the 
disease.  (Tl  is  conception  would  seem  to  be  the  correct  one,  as  the 
Prairie  Gros  Ventres  freipiently  make  the  gesture  o|)posite  the  face.) 
For  this  band,  bring  the  right  hand,  back  outwards,  in  front  of 
centre  of  breast,  few  inches  from  it,  compress  the  hand  and  jiariially 
curve  the  fingers,  so  that  tips  of  fingers  and  tip  of  the  tinnnb  shall 
be  near  together,  tap  or  strike  gently  the  breast  with  the  ti])s  of  the 
thundi  and  fingers,  repeating  motion. 

For  the  Southern  Arapahoes,  those  located  at  the  Cheyenne  and 


ARAPAHOE. 


39 


Arapahoe  Agency,  near  Fort  Reno,  Indian  Territory,  bring  the  ex- 
tended index  finger  of  right  liaiul  back  to  rear,  alongside  of  and 
touching  nose,  index  pointing  n])\vards,  others  and  thnml)  closed  ; 
rair.e  a'.tl  lower  the  hand  two  or  three  times  ;  frequently  index  is  held 
near,  but  does  not  touch,  tlie  nose. 

The  tiiird  band,  located  with  the  Assinaboines,  at  Fort  Belknap, 
on  Milk  River,  about  twenty-eight  miles  from  Fort  Assinaboine,  are 
known  as  Gros  Ventres  of  the  Prairie,  and  the  sign  for  CiRtts  Ven- 
tres is  made  to  designate  them. 

I  have  seen  the  sign  for  blue  cloud  made  to  denote  the  Arapahoes, 
and  this  is  a  correct  translation  of  the  Sioux  word  for  this  tribe, 
thougii  perhaps  a  clear  sky  would  be  better  ;  and  I  once  saw  an 
Indian  rub  his  forehead  with  tip  of  right  index  as  a  sign  for  the 
Arapahoes;  why,  I  cotdd  not  learn. 

Very  reliable  tradition  locates  this  tribe  in  Western  Minnesota 
several  hundred  years  ago,  meeting  the  Cheyennes  as  they  (^the  C^hey- 
ennes)  came  out  on  the  prairie,  and  for  many  years  moving  and  camj)- 
ing  with  or  near  them,  so  that  for  all  practical  purjioses  they  were 
one  people,  and  the  history  of  one  relates  very  closelv  to  the  history 
of  the  other.  (See  Cheyennes  ')  In  their  migration  they  separated 
from  the  Cheyennes  after  passing  the  Black  Hills  vth(nigh  they  fre- 
quently came  together  after  this),  and  pressed  on  to  the  head-waters  of 
the  Missouri,  anu  .hen  were  driven  out  of  that  country  by  the  Black- 
feet  and  other  tribes,  and  s'cirted  along  and  wandered  in  the  moun- 
tains and  plains  to  the  south  as  far  as  the  head-waters  of  the  Arkansas. 
They  have  been  greatly  reduced  in  ntmibers  by  disease  and  wars  with 
other  tribes,  and,  like  all  broken  Indian  nations,  the  tVagmcnis  have 
not  prospered.  What  is  known  as  the  "  Chivington  Massacre,"  near 
old  Fort  L\()n,  Colorado  (the  Indian  camp  was  on  Sand  Creek),  was 
a  cold-blooded,  dastardly  murder  of  a  number  of  Arapahoes  and 
Cheyennes  by  the  Third  Colorado  Volunteers.  Black  Kettle  and 
White  Antelope  were  the  chiefs  of  the  Cheyennes,  and  Left  Hand 
of  the  Arapahoes,  and  they,  with  the  greater  part  of  the  men,  had 
been  lured  away  from  their  camp  by  deception.  It  was  :ji  indis- 
criminate slaughter  of  mostly  women  and  chiklren,  followed  by  a 
horrible  mutilation  of  the  dead,  the  troops  showing  a  ferocity  and 
brutality  which  the  savages  themselves  have  never  exceeded. 

The  Arapahoe  men  are  intelligent  and  brave,  not  differing  mate- 
rially (phvsically  or  mentally)  from  the  rheyennes  and  Sioux,  but 
the  standard  of  virtue  for  the  women  i-:  wot  nearly  as  high  as  with 
either  of  these  tribes.  Their  vocal  language  is  entirely  different  from 
any  other  I  have  ever  heard,  and  it  is  almost  an  impossibility  for  a 
wliite  man  to  learn  to  sjjeak  it.  They  are  known  as  amoii:',  the  best 
in  gesture  sprjch,  and  used  it  to  such  an  extent  that,  until  recently, 
it  was  supposed  their  voc.d  langu^^e  was  so  poor  as  to  make  it  neces- 
sary ;  in  fact,  some  people  had  lated  that  to  such  a  degree  were  they 
de]H'ndent  on  signs  that  they  could  not  carry  on  a  conversation  in 
the  dark.  Th.eir  vocal  linguige,  however,  has  a  ri(  h  vocabulary. 
At  neither  of  the  three  agencies  during  the  past  season  was  mere  an 


aa: 


wmmmm 


40 


ARAPAHOE. 


interpreter,  \vhi<li,  considering  the  laxity  of  their  morals,  struck  me 
as  being  very  singular  indeed,  and  I  made  special  inquiry  as  to 
whether  '  hite  half-breed  babies  were  killed  by  the  mothers,  as  is 
done  by  some  tribes,  but  could  find  no  evidence  that  such  was  the 
case. 

Only  a  few  of  the  young  men  took  part  in  the  Sioux  and  Chey- 
enne war  of  1876  and  1877,  and  then  only  in  the  Custer  affair  on  the 
Little  Big  Horn  River,  after  which  many  of  them  enlisted  as  scouts 
and  rendered  most  excellent  service. 

The  traditions  and  myths  of  the  Northern  band  were  elicited  by 
myself,  mostly  by  means  of  the  sign  language,  and  my  notes  of  the 
Southern  band  were  secured  in  the  same  way,  Mr.  IJen  Clarke  acting 
as  interpreter.  The  little  that  I  liave  in  regard  to  the  Gros  Ventres 
of  the  Prairie  I  have  given  under  Gros  Ventres.  Little  Raven,  the 
former  war-chief  of  the  Southern  band,  claimed  that  the  war  with 
the  whites  in  1868  determined  the  separation  from  the  Northern 
band.  They  were  then  camped  on  the  Arkansas  River,  and  the 
Northern  band  would  not  join  in  the  war.  In  regard  to  older  his- 
tory, Little  Raven  said,  "When  we  were  all  together,  we  roamed 
from  the  head-waters  of  the  Platte  to  the  Arkansas,  and  long  ago, 
farther  north,  went  over  the  mountains  at  head  of  North  Platte 
River.  We  got  tired  of  war  with  the  Utes,  and  came  out  on  the 
Plains.  When  my  father  was  a  child  we  were  at  war  with  the 
Sioux, — twenty-nine  years  since  he  died,  and  he  had  seen  sixty 
winters  at  his  death.  We  afterwards  made  peace  with  the  Sioux,  and 
sometimes  lived  with  them.  The  Cheyennes  made  peace  first.  The 
Sioux  first  saw  white  men,  then  the  Cheyennes,  and  I  was  about 
twenty  when  I  went  with  some  Cheyennes  to  the  Missouri  River,  and 
saw  the  first  white  man.  About  one  hundred  years  ago  we  were 
ranging  over  as  far  as'  the  Big  Horn  River.  The  Great  Spirit  had 
taken  pity  on  us  a  long  time  before  and  given  us  buffalo.  A  raiding- 
party  from  our  camj)  was  out,  the  young  men  came  on  the  Shoshone 
Indians,  saw  ponies,  ran  off  some;  these  were  the  first  we  had  ever 
seen.  We  used  to  think  there  was  a  force,  an  unknown  power 
(Great  Spirit)  in  the  earth,  and  we  used  to  pray  to  it ;  finally  it  gave 
us  all  the  earth  could  give, — stone  implements,  corn,  etc. ;  then  this 
force  went  above.  This  same  power  is  in  the  sun  and  at  the  four 
corners  of  the  earth, — everywhere.  All  of  our  customs,  marriages, 
dances,  etc.,  are  like  the  Cheyennes,  except  in  burying  our  dead, 
O'lr  peo])le  always  buried  in  the  ground.  The  Arapahoe  custom  wa,> 
I0  dress  the  remains  in  the  best  clothing, — war-bonnet,  best  robe  or 
ulanket,  never  putting  weapons  with  remains, — nothing  but  good 
clothing,  and  painted  the  face  with  red  paint.  Before  we  crossed 
the  Missouri  River  we  used  to  plant  and  raise  corn.  The  Arickarees 
stole  the  corn  and  the  art  of  raising  it  t'rom  us.  Before  we  went 
hunting  so  much  we  lived  on  what  we  raised  from  the  ground." 

I  vl.  ited  the  camj)  of  the  Northern  band,  taking  with  me  some 
flour,  sugar,  coffee,  tobacco,  etc.,  and  had  a  feast  made  for  the  old 
men.     'i'hey  gathered  in  the  sub-chief's  lodge,  decrepit  with  age  and 


blighted  wi 
suit  probab 
ing  no  intt 
stTond  chiei 
and  in  this 
their  custoii 
and  finding 
probably  soc 
inclined  to  ( 
and,  moreov 
to  the  land  ( 
way,  endeav 
grations  as 
degradativ.n, 
stress  upon 
peritv. 

Wolf  Moc 

evidently  the 

council.     H( 

remember  wt 

were  living  ii 

the  Arapahoe 

River,  about 

little  time, — 

on  the  Platte 

when  they  fir 

the  hand  ove 

great  confide 

saluting.     T| 

k  long  time 

peace  with  tl 

litved  that  af 

land  was  far 

near  the  ocea 

over  this  long 

fortably  by  th 

killed  in  batti 

!;ud  them  aw.i 

never  put  tht 

pony  killed   fi 

Sim.     Those  v 

stated  that  th 

land,  and  the) 

There  were  sc 

Medicine    Rat 

band.  Crazy  b 

War-parties 

in  the  hollow 

rising  to  the  st 


ARAPAHOE. 


41 


bliglited  with  disease,  some  six  of  the  oldest  being  blind,  the  re- 
sult probably  of  hereditary  or  acquired  scrofula  or  syphilis.  Hav- 
ing no  interpreter,  and  these  men  being  blind,  "Sharp  Nose," 
second  chief  of  this  band,  gave  me  their  stories  in  the  sign  language, 
and  in  this  way  I  received  the  following  traditions  and  account  of 
their  customs.  This  band  was  sent  to  their  present  agency  in  1S78, 
and  fniding  here  evidence  of  their  occupying  this  country  long  ago, 
jjrobably  soon  after  their  separation  from  the  Cheyennes,  they  were 
inclineil  to  think  this  was  the  exact  spot  where  they  were  created, 
and,  moreover,  as  this  would,  in  their  minds,  give  them  a  i)rior  claim 
to  the  land  over  the  Shoshones,  they,  in  their  shrewd  and  cunning 
way,  endeavored  to  press  this  i)oint  with  me,  and  gave  all  their  mi- 
grations as  roamings  from  this  place.  Now  in  their  poverty  and 
degradatik.n,  needing  the  help  and  charity  of  others,  they  lay  great 
stress  upon  their  own  generosity  in  the  palmy  days  of  their  pros- 
perity. 

Wolf  Moccasin,  tnough  blind  and  seventy-four  years  of  age,  was 
evidently  the  brightest  and  best  preserved  mentally  of  any  in  the 
council.  He  stated  that  when  he  was  a  small  boy,  old  enough  to 
remember  well  the  event,  however,  the  Gros  Ventres  of  the  Prairie 
were  living  in  the  f^ir  north  ;  subsequently  they  came  over  and  joined 
the  Arapahoes,  when  they  were  camped  on  the  head-waters  of  Powder 
River,  about  fifty-five  years  ago,  and  remained  with  them  for  some 
little  time, — a  few  years.  They  left  when  the  .Arapahoes  were  camiied 
on  the  Platte  River.  Their  tradition  dii!  not  go  back  to  the  time 
when  they  first  got  ponies.  In  shaking  hands  they  rub  the  palm  of 
the  hand  over  the  arm  and  body  immediately  afterwards,  if  they  liave 
great  confidence  in  and  respect  for  the  ])ersGn  whom  they  were 
saluting.  Their  custom  was  to  embrace  before  meeting  the  whites. 
-A  long  time  ago  they  fought  the  Sioux,  but  they  very  soon  made 
peace  with  them, — a  ])eace  which  has  been  always  kept.  They  be- 
lieved that  after  death  they  went  to  the  land  of  the  rising  sun  ;  this 
land  was  far  away  beyond  and  below  all  mountains,  a  level  country 
near  the  ocean.  An  Arapahoe  killed  in  battle  did  rot  have  to  travel 
over  this  long  trail  by  land,  but  went  though  the  air  easily  and  com  • 
fortably  by  the  dead  man's  road,  or  rather,  the  road  of  the  warriors 
killed  in  battle  (Milky-Way).  They  buried  th.eir  dead  in  the  ground, 
laid  them  away  on  the  breast  of  their  mother,  and  with  the  remains 
never  put  the  weapons,  but  best  blankets,  pipe  of  deceased,  and  a 
pony  killed  for  the  spirit  to  ride  to  the  country  beyond  the  rising 
sun.  Those  who  had  died  for  a  time  (fainted)  had,  on  their  return, 
stated  that  they  had  seen  the  lodges  of  their  people  in  that  far-off 
lantl,  and  they  had  plenty  of  buffalo,  antelope,  and  all  kinds  of  game. 
There  were  seven  bands  of  soldiers:  Young  Men  or  Boy.-»'  band, 
Medicine  Rattle  band,  Image  band.  Medicine  Lance  band,  Dog 
hand.  Crazy  band,  and  Old  P)ull  band. 

War-parties  hrd  a  partisan  who  went  in  advance,  and  carried  a  pipe 
in  the  hollow  o(  left  arm.  This  chief  tlid  not  eat  or  drink  from  the 
rising  to  the  setting  of  the  sun,  but  soon  after  the  shadows  of  dark- 


42 


ARAPAHOE. 


ness  had  covered  the  earth  some  of  the  yoiintj  warriors  of  the  party 
brought  liim  water  and  food.  He  tlianked  them,  and  drank  and  ate. 
They  liad  a  Sun-Dance  like  the  Sioux,  but  much  more  severe,  the 
participants  not  eating  or  drinking  for  four  days  anrl  nights.  To  the 
muscles  of  the  back  tiiey  usually  hung  shields  insteacl  of  buffalo- 
heads,  and  these  shields  afterwards  po.ssessed  the  power  of  protect- 
ing them  from  harm  in  battle.  They  also  cut  off  a  piece  (jf  flesh 
from  the  arm  and  gave  it  to  the  God  in  the  sun,  jjraying  as  they  did 
so  that  they  might  live  long  on  the  earth,  and  be  spared  from  sick- 
ness and  disease.  In  regard  to  their  dances,  Sharp  Nose  (he  had 
visited  Washington)  saiii  they  had  as  many  as  the  wliite  people  in 
the  East.  Their  dances  were  named  after  tiieir  soldier  bands,  and 
in  all  of  them  they  imitated  the  motions  of  tiie  animals  after  which 
they  were  named.  Tiiey  never,  like  the  Clheyennes,  had  the  Medicine- 
Dance.  In  the  Crazy-Dance  they  all  sang  a  few  words  in  a  low  tone 
and  then  suddenly  broke  out  into  a  loud  and  fierce  shout.  In  former 
times  the  moccasin  was  made  witii  a  long  anklet,  wliich  near  the  top 
was  turned  down,  making  a  (lap.  Porcupine-quill  work  in  circular 
shape  was  put  on  the  top  <jf  foot  near  instep,  and  several  rows  of  the 
same  kind  of  work  ran  round  the  leggings  at  bottom,  tiie  sides  of 
which  were  heavily  t'ringed,  as  were  tlie  sleeves  of  the  shirt.  'I'he 
girls  and  women  wore  the  protective.string  at  night,  a  practice  which, 
judging  from  appearances  in  thet'  later  times,  doe-  not  seem  to  have 
accomplished  in  any  great  degree  the  object  of  its  institution. 

They  could  not  explain  why  it  was  that  there  were  no  half-breed 
whites  and  Arapahoes,  and  insisted  that  they  did  not  kill  the  young. 
At  this  point  tliey  sent  out  for  one,  and  a  little  tangle-liaired  ragged 
boy  of  about  eight  years  came  into  the  lodge.  He  could  not  speak 
English,  and  was  looked  upon  as  a  curiosity.  He  had  Ute  blood, 
however,  in  his  veins,  as  Sharp  Nose  said,  "One-third  Arapahoe, 
one-third  white,  one-third  Ute!" 

Tlie  (iod  of  their  forefathers  gave  them  paint.  It  protected  them 
from  the  heat  of  summer  and  the  cold  of  winter,  and  also  gave  them 
good  luck.  Jilack  paint  was  used  after  returning  from  war,  indicating 
joy,  rejoicing;  red  paint  was  used  in  profusion  when  under  the  press- 
ure of  any  excitement,  either  in  war  or  love, — put  on  fiice^  hair,  anil 
body. 

Some  of  their  medicine-men  had  the  power  to  produce  rain  or 
wind  to  assist  them,  and  had  exercised  this  power.  They  could  also 
cause  the  snow  to  vanish  and  rain  to  come;  in  fact,  could  control  all 
these  elements  through  means  which  they  tried  to  explain,  but  I  c:ouM 
only  make  out  that  it  was  a  kind  of  jugglery.  They  did  not  have 
any  ceremony  when  a  girl  had  her  first  menses.  'I'he  white  buffalo 
was  sacred, — it  was  created  first,  and  in  olden  times  it  was  impos- 
sible to  kill  it. 

In  regard  to  the  creation,  they  said  that  long  ago,  before  there 
were  any  animals  on  the  earth,  it  was  covered  with  water,  with  the 
excejjtion  of  one  mountain,  and  seated  on  this  mountain  was  an 
Arapahoe,  crying  and  poor  and  in  distress.     The  gods  looked  at 


him  and  pitj 
him.  The  S 
find  some  dir 
long  time,  li 
longer  time, 
tried  it,  he  w 
IkuI  hecome 
(lead,  when  h( 
Suddenly  the 
the  sole  posse: 
could  not  be  ; 
tlie  earth,  and 
rivers  and  the 
createtl  a  Sjja 
people  of  the 
there  were  tlie 
Then  he  crea: 
animals  that  i 
in  the  streams 
planting  seeds 
This  .Arai^ah 
people.  He  s 
make  a  fire  by 
fact,  how  to  liv 
the  other  peop 
Araj)ahoes,  an( 
came  there  poc 
g0(jds,  gave  tl 
a' I  came.  The 
ponies  were  "i 
the  ponies  the 
tlieir  hearts  g( 
Arajjahoes. 

I   have   been 
"Arapahoes." 
able  to  find  a  si 
ing  tribes.     Tlu 
"hich  they  clai 
claim  the  word 
Formerly  the 
grand  council ; 
s;iid,  "The  mai 
Ijrave  things,  wr 
headmen  of  tlu 
chief,  who,  as  a 
eloquence. 

Arickareedn 

Itft  hand,  back  t 
oil  index  finger 


ARICKAREE. 


43 


him  and  jMtied  liim,  and  they  rreate<l  tlircc  ducks  and  sent  them  \.o 
Iiini.  The  Arapahoe  told  tlie  (huks.to  dive  down  in  the  waters  and 
find  some  dirt.  One  went  down  in  the  deep  waters,  and  was  gone  a 
long  time,  but  faileti.  The  second  went  down,  was  gone  a  still 
longer  time,  and  he  also  came  up,  having  Ciiled.  The  third  then 
tried  it,  he  was  gone  a  long  time  ;  the  waters  where  he  went  down 
had  become  still  and  quiet,  and  the  Arapahoe  believed  him  to  be 
(lead,  when  he  arose  to  the  surfa(  e  and  had  a  little  dirt  in  his  mouth. 
Suddeidy  the  waters  sul)sided,  disappeared,  and  left  the  Arapahoe 
the  sole  possessor  of  all  the  land.  The  water  liad  gone  so  far  that  it 
could  not  be  seen  from  the  highest  mountain,  but  it  still  surrounded 
the  earth,  and  does  so  to  this  day.  Then  the  Arapahoe  made  the 
rivers  and  the  wood,  placing  a  great  deal  near  the  streams  ;  he  then 
created  a  Spaniard  and  a  beaver,  and  tVom  their  union  came  all  the 
people  of  the  earth.  The  whites  were  made  beyond  the  o(  can  ; 
there  were  tlien  all  the  different  people  the  same  as  at  the  |»resent  day. 
Then  he  created  buffalo,  elk,  deer,  anteloi)e,  wolves,  to.xes, — all  the 
animals  that  are  on  the  earth,  all  the  birds  of  the  air,  all  the  fishes 
ill  the  streams,  the  grasses,  fruit-trees,  bushes,  all  tiuit  is  grown  by 
planting  seeds  in  the  ground. 

This  Arapahoe  was  a  (}od.  He  had  a  i^ipe,  and  he  gave  it  to  the 
jjcople.  He  showed  them  how  to  make  bows  and  arrows,  how  to 
make  a  fire  by  rubbing  two  sticks,  how  \o  talk  with  their  hands  ;  in 
fact,  how  to  live.  His  head  and  his  heart  were  good,  and  he  told  all 
the  other  people,  all  the  surrounding  tribes,  to  live  at  i)eace  with  the 
Arapahoes,  and  these  tribes  came  to  this  central  one  (^Arapahoe), — 
tame  there  poor  and  on  foot,  and  the  .Arapahoes  gave  them  of  their 
gocds,  gave  them  jjonies.  The  Sioux,  the  Cheyennes,  the  Snakes, 
aU  came.  The  Cheyennes  came  first,  and  were  given  ponies;  these 
ponies  were  ^^ Prairie  Gifts.''  The  Snakes  had  no  loilges,  and  with 
the  ponies  they  gave  them  skin  tepees.  The  Arapahoes  never  let 
their  hearts  get  tired  with  giving;  then  all  the  tribes  loved  the 
•Arapahoes. 

I  have  been  unable  to  ascertain  wiiy  these  Indians  are  called 
"Arapahoes."  They  can  give  no  reason  for  it,  and  I  have  not  been 
able  to  find  a  similar  word  in  anv  of  the  languages  of  the  surround- 
ing tribes.  The  Northern  Arapalioes  call  tiiemselves  by  a  vocal  word, 
wiiich  ihey  claim  means  good  or  strong  heart.  The  Southern  band 
claim  the  word  simply  means  men,  peo/'/e,  or  the  »un,  iJir  f^eople. 

Formerly  the  head  chief  of  the  Arapahoe  nation  was  elected  by  a 
grand  council ;  this  was,  however,  a  mere  matter  of  form,  for,  as  they 
s;iid,  "The  man  who  had  led  the  soldiers  to  war,  had  done  many 
brave  things,  was  sure  of  the  election."  They  also  had  sub-chiefs, 
I  headmen  of  the  solilier  bands,  and  frequently  a  (  ouncil  or  peace 
chief,  who,  as  a  rule,  held  his  position  by  the  power  of  his  persuasive 
[eloquence. 

Arickaree  (Indian).  Conception:  Cornshellers.  Bring  the  closed 
left  hand,  back  to  left,  in  front  of  body,  thumb  extended  and  resting 
on  index  finger;   bring  right  hand,   back  to  right,  fingers  closed. 


44 


ARICKAREE. 


tlniinb  partially  extended  alongside  of  left,  placing  the  ball  of  thumb 
of  right  hand  at  back  of  It-ft  thumb  near  its  base  ;  twist  the  right 
hand  by  wrist  action  to  tiie  right  and  downwards,  keeping  the  right 
thumb  pressed  against  base  of  left  until  in  its  movement  it  sli|)s  off 
with  rather  of  a  snap  against  the  index  finger  of  right  liand.  Repeat 
motion.  Many  Indians  make  the  sign  for  Jirt  houses  for  these 
peoi)Ie. 

'riu'se  Indians  are  clearly  an  off-.hoot  from  the  Pawnees  (see 
Pawnei/j,  froni  whom  tliey  first  separated  longer  ago  than  tradition 
gives  any  account  of.  During  the  past  two  hunilred  years  they  have 
made  ])ea(  e  and  been  at  war  witli  tiie  Mandans  and  (Iros  Ventres 
.several  times,  but  since  about  183.S,  when  they  all  suffered  so  ter- 
ribly from  smallpox,  the  necessity  for  the  alliance  to  protect  them- 
selves from  the  surrounding  hostile  tribes  has  ke|it  them  together  as 
friends.  Though  sjx'aking  different  languages,  from  intermarriage 
and  long  intercourse  they  have  many  habits  and  customs  in  com- 
mon. From  a  powert'ul  banil,  numbering  several  thousaml,  thev  have 
been  reduced  by  various  causes — smallpox,  cholera,  chickenpi  \,  and 
other  diseases  new  to  them,  and  war.->  with  the  surr(nniiling  tribes — 
to  (according  to  the  report  of  the  agent  for  1881)  oidy  six  himdred 
and  seventy-eight. 

Mr.  F.  F.  (lirard  joined  the  .\rickarees  (ustially  called  Rees)  in 
1849,  '"  t'^'-'  interest  of  a  trading  company.  He  subsequently  mar- 
ried into  the  tribe  and  learned  the  language.  When  lie  found  th.eiii 
they  were  with  the  .Mandans.  located  at  old  Fort  Clarke,  the  Gros 
Ventres  then  having  their  village  at  the  site  of  the  present  agency. 
The  Rees  then  called  the  .Mandans  Connif,  from  Conniche,  ine.iwiiig 
stone  people,  jjcople  who  live  on  the  stony  liill-,;  and  the  Gi  -^  V  li- 
tres We-tutz-ce-liaHy  from  man  and  river-people,  living  on  or  iiear 
the  river;  and  they  tjien  claimed  that  they  first  met  them  on  Knife 
River  near  its  mouth.  He  thought  there  were  two  thousand  five 
hundred  Arickarees  at  this  time,  and  their  social  anil  military  organi- 
zation consisted  not  of  a  division  into  gens,  but  into  bands,  as  follows; 
I,  Young  Hoys'  or  Fox  band  ;  2,  Young  Dog  b.md  ;  3,  Big  Young 
Dog  blind  ;  4,  Strong  Heart  band  ;  3,  Hull  band  ;  6,  Crow  band. 
The  latter  composed  of  all  the  old  men  who  have  passed  through 
all  the  bands,  anil  are  entitled  to  a  seat  in  any  of  the  others.  For 
police  purposes  there  was  a  band  of  soldiers,  or  black-mouths. 
These  were  appointed  for  this  special  purpose,  and  taken  from  tho 
above-named  bands.  They  blackened  the  lower  part  of  their  faces 
as  a  badge  of  their  authority.  These  several  bands  were,  it  wouKl 
seem,  organized  mainly  for  social  jileasure.  such  as  dancing,  et<'., 
and  the  members  passed  through  the  grades  by  jjurchase.  .\s  a  rule, 
each  member  had  to  pass  regularly  tlirough  each  band,  but  if  am- 
bitious for  sudden  promotion,  say  from  the  />'/;,'•  Youtig  Dog  to  the 
Strong  Heart  \rA\\(\,  it  could  be  accomplished  by  i)urchase  and  tem- 
porarily giving  his  wife  to  the  embraces  of  the  chief  of  the  band, 
should  the  young  man  have  one.  The  young  man  was  then  con- 
sidered  as  a  son,   and   could,  if  he  went  to  war,  take  one  of  the 


.4  k'/SE—A  KR.t  iXGE. 


45 


names  of  his  new  lather.      Jf  not   married  at  the  time  of  adoption, 
he  (ouUl  not  marry  into  the  family  of  his  adopted  fatiier. 

Tlieir  dances  were,  more  than  witli  otlier  Indians,  of  the  mas- 
querading, pantt)miniic  order,  »lifferent  animals  heini;  represented, 
( losely  imilatinj;  them  in  clress  and  movt-ment.  Among  other 
dances  they  ha<l  what  was  called  a  Tcsfl\i>iit\  which  was  for  the 
|>iirpose  of  asserting  the  virtne  of  the  t'emak-s,  either  married  or  nn- 
ni.uried.  If  slanderons  tongues  had  falsely  accused  a  wite  oi; 
(laughter,  the  injured  one  went  to  her  father  or  husband,  asked  him 
to  give  a  feast  and  make  a  dance.  '.Vhen  everything  was  in  readiness 
she  took  an  arrow,  and,  touching  a  i)ainted  bulT.do  ^<kull,  made  a 
solemn  oath  of  chastity.  'Ihese  dances  were  to  test  the  virtue  (jf 
fiiiialcN,  and  those  who  coidd  not  (kiss  through  the  ordeal  were  for 
the  time  abandoned  to  the  hisis  of  whoever  might  desire  them. 

'I'iiey  also  had  a  ceremony  of  giving  away  one's  wife  for  cause. 
If  ihe  wife  of  a  chief  had  dishonored  him,  sometimes  the  wliole 
cainii  would  be  gathered  together,  and  in  their  presence  the  wife 
would  be  given  to  her  lover  with  a  present  of  some  kind. 

Tradition  and  remnants  of  their  dirt-houses  give  evidence  <jnly  of 
tiuir  living  on  and  near  the  Missouri  River,  and  from  their  present 
loiation  as  far  down  as  Fort  Randall,  Dakota. 

These  three  tribes  have  had  I  heir  personal  ajjpearance,  habits, 
n^mners,  <ustoms,  and  religious  beliets  cjuite  accurately  and  exten- 
sively described  by  Lewis  and  Clarke,  Catlin  and  Mathews. 

Arise.  Hold  tlie  right  hand,  back  down,  well  in  front  and  little 
to  rigiu  of  right  breast,  index  finger  exiendeii,  and  pointing  to 
front,  other  fingers  and  thnmb  closed,  forearm  about  horizontal  ; 
mosily  l)y  wrist  action,  bring  the  back  of  hand  outwards  and  index 
]H)inting  upwards.  This  would  represent  one  person  as  arising  ;  re- 
ic.iting  motions  would  indicate  several.  This  gesture  can  jierhajjs 
illustrate  the  importance  of  making  signs  so  as  to  convey  a  clear 
idea  of  the  .surrounding  circumstances  ;  for  instance,  in  such  a  sen- 
tence as  An  old  man  arose  s/o'c/y,  the  sign  for  an  old  man  would  be 
made,  and  then  the  index  finger  would  very  slowlv  be  brought  to  a 
vertical  position  ;  but  to  express  the  idea  of  a  sudden  arising,  as, 
I  beard  a  shot  and  jumped  np,  the  projK'r  gestnre  for  I  heard  a  shot 
or  discharge  of  a  gun  would  be  made,  and  then  the  index  finger 
would  be  brought  into  a  VLVtical  position  with  a  jerk,  and  the  manner 
of  doing  this — exjiression  of  face  and  attitude  of  body — would  deter- 
mine the  ilegree  of  alarm  and  activity  of  the  startled  person.  It  is 
a  panioniimic  language,  and  animation  gives  emphasis. 

Deaf-mutes  carry  the  right  hand  well  out  to  front  and  downwards, 
extending  and  sejiarating  index  and  second  fingers,  back  of  hand 
clown,  iiuiex  finger  pointing  to  left  ;  then,  being  extended,  lett  hand, 
ba(  k  down,  fingers  pointing  to  front,  in  front  of  body,  and  raising 
right  hand  from  its  i)osition,  place  the  tips  of  index  and  second  on 
left  ])alni,  these  fingers  vertical. 

Arrange.  Usually  comprises  signs  for  Work  and  Fix,  frequently 
signs  for  Work  or  Make  and  Road. 


46 


ARKESl—^tK/iOlV. 


Deaf-mutes  hold  extended  liands  in  front  of  and  equidistant  from 
body,  opposite  eacli  other,  same  height,  few  inches  ajxirt,  fingers 
pointing  to  front,  pahiis  towards  each  otiier  ;  keejiing  hands  in  this 
position,  move  them  on  curve  upwards  to  riglu,  and  then  downwards 
to  same  height  as  when  starting  a  second  motion  the  same  as  this, 
still  more  to  right. 

Arrest.  Conception:  To  seize  hold  of  and  tie  at  wrists.  Make  a 
grasping  motion  with  both  hands  in  front  of  body  as  though  seizing 
liold  o'"  a  |)erson,  and  then  cross  the  wrists,  hands  closed  ;  sometimes 
the  closed  le<'t  hand,  back  to  left,  is  held  well  out  in  front  of  and 
little  higher  than  i.-^ft  shoulder,  left  forearm  nearly  vertical  ;  grasp 
left  wrist  with  right  han({  and  pull  it  a  little  distance  to  right. 

Deaf-mutes  simply  make  a  grasping  movement  with  hands  to  front 
of  body,  as  though  seizing  hold  of  a  person. 

Arrive  Here.  Hold  the  extended  left  hand,  back  outwards,  in 
front  of  breast  and  close  to  it,  fingers  pointing  to  right ;  carry  right 
hand,  back  to  front,  well  out  in  front  of  body,  index  finger  extended 
and  pointing  upwards,  others  and  thumb  (  losed  ;  bring  the  right 
hand  briskly  against  back  of  left,  second  jcjints  of  closed  fingers  of 
right  hand  about  on  a  line  with  index  finger  o'i  left  hand. 

Deaf-mutes  use  the  same. 

Arrive  There.  Hold  left  hand,  back  to  front,  well  out  in  front  of 
body,  about  height  of  neck,  fingers  extended  touching  and  pointing 
to  right. ;  bring  right  iiand,  i)alm  outwards,  in  front  of  and  close  to 
neck,  index  finger  extended  and  pointing  upwards,  others  and  thumb 
closed  ;  carry  the  right  hand  out  sharply  and  strike  palm  of  left, 
second  joints  of  the  fingers  of  right  about  on  line  with  index  of  left 
hand.  The  left  hand  is  used  in  this — in  the  sign  fo  arrive  here — and 
generally  to  indicate  the  point  or  ])lace  ;  and  often  the  liands  are  so 
changed  in  position  ys  ti)  indicate  the  direction  where  one  came 
from  or  was  going  to,  thus  making  the  gesture  more  graphic  and 
more  easily  understocjd  in  conversation. 

Deaf-mutes  use  the  same. 

Arrow.  Concei)tif)n  :  Drawing  arrow  from  left  hand.  When 
hinUing  or  fighting  and  ready  for  action,  one  or  two  extra  arrows 
were  carried  in  the  left  hand,  and  usually  one  in  the  mouth.  Ikins; 
left  hand,  back  down,  and  inclined  a  little  to  left  and  front — i.e., 
little  finger  a  trifie  lower  than  index — well  out  in  front  of  left 
breast,  fingers  touching  and  ])artially  curved,  thumb  curved,  form- 
ing with  index  finger  nearly  a  complete  circle,  space  of  about  an 
inch  between  ti])  of  index  and  thumb,  left  forearm  pointing  to  right 
and  front  ;  place  the  extended  index  finger  of  right  hand,  b.ack  out- 
waids,  and  to  right,  in  the  centre  of  the  circle  formed  by  thumb  and 
index,  other  fingers  and  thumb  closetl  ;  the  index  of  right  hand  held 
parallel  to  palm  of  left  hand,  draw  the  right  hand  to  right  and  rear, 
keeping  index  luiger  on  line  of  prolongation  of  its  first  position. 
Some  tribes  make  the  sign  for  Bow,  and  snap  the  index  fingers  to 
denote  the  arrow. 

De.if-mutes  make  motion  as  though  drawing  arrow  from  quiver, 


and  then  tl: 
The  Sioux 
the  Gteat  S 
war,  which 
I  hey  met  tl 
piupose  till" 
])Owder  and 
tlien  |)laced 
was  such  a  ( 
uig  a  person 
bidians    nev 
feathers  as 
smaller  bird:- 
There  is  st 
three  feather 
"The  Tont( 
while  some  o 
giiishing   ma 
tiieir  arrows. 

"Much 

The  shafts  wt 

of  a  year's  g 

rods  v/ere  rnl: 

in  one  hand,  i 

made  of  lioo| 

lound  in  posi 

•iiruisheil  wit 

ciiid  sinew,  an^ 

<  hiM  l-like  inst 

the  shaft  betw 

|ilete.      Varioi 

claimed  that  ii 

others  that  it 

The  mapufact 

process.     Thn 

I'ven  after  the 

they  in   makir 

trihes  readily  i 

their  own  arrc 

•<aiue  band.     I 

of  buffalo,  as  t^ 

arrow  still  rem, 

drawing  it  out 

two  kinds  of  ai 

latter  the  head 

draw  the  shaft 

ill  the  body  of 

once  he  had  po 

the  Pawnee  was 


AK/^OVK 


47 


ami  then  thrust  ilic  index  finger  forward  to  indicate  tlij^ht  of  arrow. 
I'lie  Sioux  claim  tliat  *he  Cheyennes  first  had  arrows  given  tl^em  by 
the  Great  Spirit, — two  fo"  huntin;^,  wliich  were  black,  a;ul  tv.o  for 
war,  which  were  re<i.  Tiie  Shoshones  achuittetl  to  me  tliat  before 
they  met  the  whites  they  used  poisoned  arrow-heads,  and  for  tliis 
])i;rpose  tliey  were  dipjied  in  .t  conii)onnd  made  (jf  ■ints  ])oundfd  to  a 
powder  and  mi.xed  w.tii  the  spleen  of  an  an'nial.  The  mixture  was 
tlien  placed  in  the  sun  and  allowed  to  partially  decay.  The  result 
was  such  a  deadly  ])oisop.  that  if  the  arrow  broke  the  skin  in  touch- 
ing a  person  it  was  sure  to  produce  death.  They  also  said  the  I'lains 
bidians  never  usetl  them.  The  Hlackfeet  use  goose-  and  eagle- 
feathers  as  arrow-guides,  while  most  tribes  prefer  the  feathers  of 
smaller  birds. 

There  is  some  difiTereiu  e  in  the  feathering,  some  nations  emjiloying 
three  feathers  tied  round  the  shaft  at  equal  di.,tances  with  fine  tendons. 
"  The  Tonto-Apa(  bes  iiave  their  arrows  winged  with  tour  featliers, 
while  some  of  the  Comaiu  hes  used  only  two.  All  have  somt  distin- 
guishing mark  in  their  manner  of  winging,  painting,  or  carving  on 
iiiei r  arrows. ' ' — Jnincro/L 

••Much  labor  was  alsc)  expended  in  the  construction  of  arrows. 
The  shafts  were  made  from  sprouts  of  dogwootl  {Cotni/s  .iolonifera) 
of  a  year's  growth.  At"ter  t:utting  the  bark  was  removed,  and  the 
rods  Vt'ere  rubbed  belvveen  two  grooved  stones,  held  firmly  together 
in  one  hand,  till  reduced  to  a  proper  size  and  smoothnv  The  head, 
made  of  hooj)  iron,  was  then  inserted  in  one  end  of  the  shaft  and 
bound  in  position  with  sinew.  The  bac  k  end  of  the  shaft  was  now 
I'lirnisheii  with  a  triple  row  of  feathers,  attached  by  means  of  glue 
and  sinew,  and  the  end  notched  to  fit  the  bow--tring.  With  a  small 
(liiscl-like  instrument  three  slight  grooves  or  (  hannds  were  (lit  along 
the  shaft  between  the  head  and  the  feathers,  and  the  arrow  was  com- 
plete. Various  re.isons  were  assigned  for  this  rhannelling.  Some 
claimed  that  it  caused  the  arrow  to  adhere  more  firmly  in  the  wound; 
others  that  it  was  simply  ilesi^ned  to  fat  ilita'e  the  flow  of  blood. 
The  manufacture  of  arrows,  as  of  bows,  was  a  slow  and  irksome 
process.  Three  or  four  were  i)robal)ly  the  limit  of  a  day's  work, 
even  after  the  rough  material  was  already  at  hand.  So  exact  were 
they  in  making  them  that  not  only  were  the  arrows  of  different 
tribes  readily  distinguishable,  but  even  individuals  could  re(  (agnize 
their  own  arrows  when  thrown  together  with  those  of  others  of  the 
^ame  band.  Disputes  sometinies  arose,  after  the  slaughter  of  a  herd 
of  buffalo,  as  to  whose  some  particular  carcass  rightfully  was.  If  the 
arrow  still  remained  in  the  body,  the  question  was  easily  deciiled  by 
drawing  it  out  and  examining  the  make  of  it.  S(jme  Indians  made 
two  kiiids  of  arrows,  one  for  hunting  and  another  for  war.  In  the 
latter  the  head  was  so  fastenetl  that  when  an  attempt  was  made  to 
draw  the  shaft  from  the  wound  the  head  was  detached  and  remained 
ill  the  body  of  the  victim.  The  I'awnees  never  used  such.  When 
unre  he  had  possessed  himself  of  a  good  bow  and  a  supply  of  arrctws, 
the  Pawnee  was  as  solicitous  in  the  care  of  them  as  a  hunter  would 


48 


AKROIV. 


be  of  a  choice  rifle.  'Ilie  bow,  if  not  in  actual  service,  was  kept 
close  in  its  case,  and  the  arrows  in  the  quiver.  Great  pains  were 
taken  that  they  should  not  become  by  any  <  hance  wet,  and  much 
time  was  spent  in  handling  tiiem  that  the  bow  should  not  lose  its 
spring  and  the  arrows  should  not  warp.  The  avera,i;e  length  of  the 
former  was  four  feet,  of  the  latter  twenty-six  inches." 

Mr.  Helden,  in  writing  of  this,  says,  "  Let  me  teai  ii  you  how  to 
make  a  good  bow  and  arrow.  And  first,  we  will  begin  with  the 
arrow.  The  shoots  or  roils  nuist  be  cut  in  the  arrow  season,  tiiat  is, 
when  the  summer's  growth  is  ended.  They  nnist  not  have  any 
branches  or  limbs  on  them,  but  be  straight  and  smooth.  Tiie 
Indians  cut  their  arrows  late  in  the  fall,  wiien  the  timber  is  iiarden- 
ing,  to  withstand  the  blasts  of  winter.  'I'iie  sticks  are  not  quite  sv, 
thick  as  one's  little  finger,  and  they  are  sorted  and  tied  in  bundles 
of  twenty  and  twenty-five.  'I'hese  bundles  are  two  or  two  and  one- 
half  feet  in  length,  and  wrapped  tightly  from  end  to  end  with  strips 
of  rawhide  or  elk-skin.  The  sticks  are  then  hung  up  over  fire  in 
the  tepee  to  be  smoked  and  dried,  anxi  the  wraiii)ing  keeps  them 
from  warping  or  bending.  When  they  are  seasoned,  which  takes 
several  weeks,  the  bimdles  are  taken  down,  the  covering  removed, 
and  the  bark  scraped  oil".  The  wood  is  very  tough  then,  and  of  a 
yellowish  color.  The  next  proce.ss  is  to  cut  the  arrow-shafts  exactly 
one  length,  and  in  this  gieat  care  must  be  used,  for  arrows  of  differ- 
ent lengths  lly  differently,  and,  uidess  they  are  alike,  the  hunter's  aim 
is  destroyed.  Another  reason  for  measuring  the  length  of  arrows  is 
to  identify  them,  for  no  two  warriors  shoot  arrows  of  jirecisely  the 
same  length.  Each  warrior  carries  a  measuring  or  pattern  stick,  aivl 
it  is  only  necessary  to  com|)are  an  arrow  witli  the  stick  to  find  out  to 
whom  it  belongs.  But  should  the  arrows  by  chance  be  of  one 
length,  then  there  are  other  means  of  identilying  them,  for  every 
hunter  has  his  own  private  mark  in  tiie  shaft,  the  head,  or  the 
feather.  Of  many  thousands  I  have  examiried,  1  never  found  two 
arrows  exactly  alike  when  they  were  made  by  different  warriors. 

"The  shafts  being  made  even,  the  next  work  is  to  foim  l!ie  notch 
for  the  bowstring.  This  is  done  with  a  sharp  knife,  and,  when  made 
])roperly,  the  bottom  of  the  noich  will  be  precisely  in  the  centre  oi 
the  shaft.  'IMie  arrow  is  then  scraped  and  tajjered  toward  the  notch, 
leaving  a  round  head  an  inch  long  near  the  notch  to  prevent  the 
string  from  splitting  tiie  shat't.and  to  make  a  firm  hold  for  the  tiiumb 
and  forefinger  in  drawuig  the  bow. 

"All  the  arrows  are  peeled,  siraped,  and  notciied,  and  then  the 
warrior  creases  tiiem.  To  do  this  he  takes  an  arrow-head  and  scores 
the  shaft  in  zigzag  lines  from  eiul  to  entl.  These  treases,  or  fluteil 
gutters  in  the  shaft,  are  to  let  the  blood  run  out  when  an  animal  is 
struck.  The  blood  flows  along  the  little  gutters  in  the  wood  ami 
runs  off  the  end  of  the  arrow.  The  arrow-head  is  made  of  steel  m 
stone.  It  is  shaped  like  a  heart  or  dart,  and  has  a  stem  about  an 
inch  long.  The  sides  of  the  stem  are  nicked  or  filed  out  like  saw- 
teeth.    Nearly  all  the  wild  Indians  now  use  steel  arrow  heads,  they 


AKROW- 1  IE  A  D—AR  TIL  LER  YMA  A'. 


49 


being  a  great  article  of  trade  among  the  savages.  Tliere  are  firms 
in  tlie  East  who  manufacture  many  lumdreds  of  thousands  every  year 
and  send  them  out  to  the  traders,  who  sell  them  to  the  Indians  for 
furs. 

"  When  the  shaft  is  ready  for  the  head,  the  warrior  saws  a  slit  with 
a  nicked  knife  in  the  end  opposite  the  notch,  and  inserts  the  stem  of 
the  arrow-head.  The  slit  must  be  exactly  in  the  centre  of  the  shaft, 
and  as  deep  as  the  stem  is  long.  Wher;  i)roperIy  adjusted,  the  teeth 
(){  the  stem  show  themselves  on  each  siile  of  the  slit.  Buffalo,  deer, 
or  elk  sinew  is  then  softened  in  water,  and  the  wood  is  wrapped 
firmly  to  the  arrow-lieail,  taking  care  to  fit  th**  sinew  in  the  teeth  of 
the  stem,  which  will  prevent  the  head  from  pulling  out. 

"The  next  jjrocess  is  to  put  on  the  feathers.  To  do  this  properly 
great  care  must  betaken.  Turkey- or  eagle-quills  are  soaked  in  warn» 
water  to  make  them  split  easily  and  uniformly.  The  feather  is 
then  stripped  from  the  rpiill  and  put  on  tlie  shaft  of  the  arrow. 
Three  feathers  are  jjlaced  on  each  shaft,  and  they  are  laid  ecpiidis- 
tant  along  the  stem.  The  big  end  of  the  feather  is  fixstened  near  the 
notch  of  the  shaft  and  laid  six  or  eight  inches  straight  along  the 
wood.  The  feathers  are  glued  to  the  shaft,  and  wrapped  at  each  end 
with  fine  sinew.  The  arrow  is  next  painted,  marketl,  dried,  and  is 
nadv  for  use.  It  takes  a  warrior  a  whole  day  to  make  an  arrow,  for 
which  the  trader  allows  hiih  ten  oents.   .   .   . 

"To  make  war-arrows,  the  Indians  manufacture  the  shafts  the  same 
as  for  game-arrows.  The  head  is  then  fastened  loosely  in  tlie  wood, 
and  when  it  is  fired  into  the  body  it  cannot  be  got  out.  If  you  pull 
at  the  shaft  the  barbs  catch  and  the  shaft  pulls  off,  leaving  the  arrow- 
head in  the  wound.  .Some  war-arrows  have  but  one  barb,  and  when 
this  arrow  is  fired  into  the  l)ody,  if  the  shaft  be  pulled,  the  barb 
catches  in  the  flesh  and  the  steel  turns  crosswise  in  the  wound,  ren- 
dering it  impossible  to  extract  it.  Fortunately,  but  few  Indian  tribes 
now  use  the  poisonefl  arrow. 

Arrow-Head.  Make  sign  for  Arrow,  and  then  bring  left  hand, 
hack  to  left,  iri  front  of  left  breast,  index  finger  extemled  and  point- 
ing upwards,  others  and  thumb  closed;  place  the  tij)  of  tlie  extended 
and  horizontal  index  finger  of  right  hand  against  index  of  left  at 
second  joint,  oilier  fingers  and  thumb  of  right  hand  closed,  back  of 
hand  up;  press  the  tip  of  right  against  side  of  index  of  left  ;  raise 
right  hand  slightly,  moving  the  right  index  with  snap  as  it  leaves  the 
index  finger  of  left  hand.  To  indicate  that  it  was  iron,  jioint  to 
something  made  of  this  metal.  There  is  no  sign  for  iron,  but  of  late 
Mars,  however,  an  Indian  has  been  rarely  seen  without  something 
about  him  made  of  this  me'r.l.  The  length  and  shape  of  the  arrow- 
iiead  usually  discovers  the  tribe.   (See  Arrow.) 

Artilleryman.  Make  signs  for  White  Man,  for  Soldier,  for 
Wj  rH,  and  Cannon. 

Deaf-mutes  make  signs  for  f/ian  and  cannon. 

Indians,  who  have  seen  regular  artillery  soldiers,  add  signs  to 
denote  the  red  stripe  down  the  leg  of  trousers.     1  have  given  some 


50 


ASCEND— ASiUXABOnVE. 


of  these  signs  to  show  the  easy  and  natural  manner  in  which  gestures 
are  coined,  and  to  iUustrate  the  easiness  of  construction  of  the  lan- 
guage, as  well  as  the  necessity  for  its  constant  growth. 

Ascend.  Indicate  in  what  way,  and  what  was  ascended  ;  for  in 
stance,  a  bluff;  make  the  sign  for  this  with  left  hand,  and.  still  hold- 
ing it  in  position,  bring  extended  right  index,  other  fingers  and 
thumb  closed,  near  wrist,  and  pressing  inner  surface  of  index  against 
surface  of  left  hand  ;  raise  the  right  hand  slowly  till  tip  of  index  is 
higher  than  left  hand. 

Deaf-mutes  indicate  the  surface  of  bluff  or  hill  with  back  of  ex- 
tended, left  hand.  'I'heir  general  sign  for  (/jV(f«^  is  a  simple  move- 
ment of  the  right  Ijand  upwards. 

Ashamed.  Concei)tion  :  Drawing  blanket  over  face.  Bring  both 
hands,  backs  outwards,  fingers  extended,  touching  and  ])ointing  u|)- 
wards,  in  front  of  the  face,  few  inches  from  it,  right  opposite  right, 
and  left  opposite  left  c' lek  ;  move  the  right  hand  to  left,  left  hand 
to  right,  mostly  by  wrist  action,  keeping  hands  nearly  parallel  to 
face,  and  right  nearest  to  it,  terminating  movement  when  wrists  are 
crossed. 

Deaf-mutes  bring  the  back  of  the  fingers  against  right  cheek, 
fingers  pointing  downwards,  and  wiih  a  circular  movement  of  hands 
rub  the  cheeks,  to  denote  the  blush  c^r  color. 

Ashes.  Concei)tion  :  Wood  reduced  by  fire  to  powder.  Make 
signs  for  Timbek,  for  Fire,  then  bring  rigiit  hand  in  front  of  body, 
bai-k  upwards,  hand  compressed,  fingers  partially  curved  ;  rub  the 
tips  of  fingers  with  tij)  of  tiiumb  several  times.  Usually  in  conver- 
sation this  last  is  the  only  gesture  used,  and  such  abbreviations  are 
frecpient  in  the  sign  language. 

Deaf-mutes  make  same,  their  sign  for  7i.iooti  and  fire  being  dif- 
ferent. 

Assinaboine  (Indian).  The  general  sign  is  the  same  as  Sioux,  but 
usually  add  the  sign  to  denote  the  band,  as  the  Boat  or  Canoe  band 
at  Wolf  Point,  Montana,  Rocky  band  in  tiie  north,  etc.  The  Arick- 
arees  call  the  Assinaboines  the  people  of  the  North,  or  cold  people. 
The  Crows  call  them  Yellow  Legs.  Of  course  corresponding  sigin 
are  made,  'i'his  branch  of  the  Sio'.ix  family  take  their  name  from  i 
Chippewa  word. 

Mr.  Beaulieu,  writing  to  me  of  them,  says,  "  I  made  inquiry  of 
some  Indians  here  (White  Earth  Agency,  Minnesota)  whether,  by 
tradition,  they  knew  of  the  Assinaboines,  and  am  iiUormed  that  as 
far  back  as  they  have  any  account  of  them  these  Indians  inhabiteil 
the  country  adjoining  that  of  the  Crees,  which  latter  tribe,  '  Kin- 
isten-eaux,*  thcv  claim  as  a  part  of  their  own  (Ojibway),  and  that 
thev,  the  Assinaboines,  Rees,  Crows,  Pottowattomies,  and  Ojibway> 
were  alwa\s  friendly  with  each  other.  Boine  in  Ojibway  is  tlie  deii- 
iiit  on  for  a  Sioux  Indian.  Assin  or  Ahsin  is  a  stone,  so  that  I 
should  suppose  Ahsinal)oine  or  Assinaboine  meant  'Stone  Sioux,' 
perhaps  '  Rock  Mountain  Sioux.'  Ah-sine-wah-ziew  or  Assinewah- 
ziew :    'Rocky  Mountains.'     Hoine,  in  Chippewa,  means,  so  I  was 


ASSINABOINE. 


told  by  one  of  these  Indians,  simply  enemy,  and  would  ///  this  way 
only  be,  as  Mr.  Beaulieu  says,  a  definition  for  tlie  Sioux. 

"  The  Assinaboines  separated  from  tiie  Sioux  on  account  of  trouble 
which  grew  out  of  the  actions  of  a  faithless  wife  ;  the  tradition, 
however,  is  vague  and  unsatisfactory.  I  have  heard  the  Sioux  call 
the  Assinaboines  Ho-he,  but  I  always  supposed  that  this  referred 
only  to  a  particular  band  tailed  the  'Stonies,'  and  I  still  think  this 
is  the  case;  but  the  following  appears  in  '  Snelling's  Tales  of  the 
Northwest'  ;  The  Ho-he  (Ho-hay)  are  the  .Assinaboines,  or  'Stone- 
roasters.'  Their  home  is  the  region  of  the  Assinaboine  River,  in 
British  America.  They  speak  in  Dakota  tongue,  and  originally  were 
a  band  of  that  nation.  'IVadition  says  a  Dakota  '  Helen'  was  the 
cause  of  the  sejjaration  and  a  bloody  feud,  that  lasted  for  many  years. 
The  H6-hes  '  v  called  '  Stone-roasters'  because,  until  recently  at 
least,  they  t:--:.i  '  wa-ta-pe'  kettles  and  vessels  made  of  birch-bark, 
in  which  they  cooked  their  fooil.  They  boiled  water  in  these  vessels 
by  heating  stones  and  putting  them  in  the  water.  The  '  wa-ta-i)e' 
kettle  is  made  of  the  fibrous  roots  of  the  white  cetlar,  iiuerlaced  and 
tightly  woven.      When  the  vessel  is  soaked  it  be.  omes  water-tight." 

In  the  "  History  of  Manitoba,"  by  the  Honorable  Donalil  Gunn,  I 
find  the  following:  "  De  Grosselier  and  Kaddison  turned  their 
attention  to  the  Northwest,  and  in  about  1666  pushed  through  Lake 
Superior,  ascended  the  Kaministgoia  River,  and  fell  on  the  waters 
tiiat  tlow  northwest  through  Lake  L;i  I'lui  to  the  Lake  of  the  Wooiis, 
and  thence  passed  through  the  \\'iiini|)eg  River  into  the  lake  of 
tiiat  name,  and  finally  passed  by  the  river  Nelson  into  Hudson's 
Bay.  These  gentlemen  were  conducted  by  the  Assinaboines  to  Hud- 
son's Bay,  prol)d)ly  by  the  Nelson  or  Hay's  Rivers,  and  after  having 
discovered  that  great  inland  sea,  they  retraced  their  steps,  being  still 
j:uided  and  protected  by  their  friends,  the  Assinaboines,  as  far  as 
Lake  Superior,  whence  they  proceeded  to  the  settlements  on  the 
Lower  St.  Lawrence." 

We  are  informed  by  history  that  the  enterjjrising  Du  Lutii,  during 
the  summer  of  1679,  visited  some  encampments  of  the  Dakoias, 
where  no  Frenchman  had  ever  been.  After  his  return  we  find  him 
meeting  the  Assinaboines  and  other  nations  at  the  head  of  Lake 
Siijjerior,  for  the  piir|)ose  of  settling  their  difficulties  with  the  Dako- 
tas,  and  was  successful.  The  Crees,  who  visited  the  trading-posts 
on  the  shores  of  Hudson's  Bay,  and  the  Assinaboines,  who  tradetl 
in  1678  with  Du  Liith.at  the  west  end  of  Lake  Superior,  were  about 
the  same  time  put  in  |)ossession  of  fire-arms,  and  within  a  few  years 
thereafter  they  seem  to  have  matle  a  sinmltaneous  movement, — the 
ibrmer  pressing  on  to  the  southwest,  the  latter  pursuing  their  course 
to  the  northwest,  until  they  met  m  the  region  west  01  Lake  Winnipeg, 
and  on  the  plains  of  Red  and  Assinaboine  Rivers.  Indian  tradition 
inlbrms  us  that  during  the  first  half  of  the  last  century  the  Mamlans 
o((  upied  the  country  to  the  southwest  of  Lake  Winnipeg,  and  that 
they  had  been  forced  by  the  united  efforts  of  their  invaders  to  leave 
their  hunting-grounds  and  retire  to  the  Upper  Missouri.     But  how 


53 


ASSINAROINE. 


long  it  took  these  tribes  to  drive  out  those  whom  they  found  in  |)os- 
session  of  the  country,  and  wliat  wars  they  carried  on  to  accomplish 
that  object,  are  lost  in  the  mist  oi  years.  However,  we  have  had 
the  evidence  of  a  living  witness  to  the  fact  that  the  Crees  and  the 
Assinaboines  lived  on  the  plains  southwest  of  Lake  Winnipeg  for 
some  years  previous  to  the  year  1780,  and  that  they  made  a  jjrecon- 
certed  attack  that  year  on  the  trading-posts  on  the  Assinaboine. 
These  small  houses  were  at  Portage  la  Prairie,  and  represented  three 
different  associations,  and  iiad  but  few  men  at  each.  The  Indians 
had  kept  their  intentions  so  iiid  from  the  whites  that  the  latter  were 
altogetlier  unprepared  to  resist  the  onslatight  made  by  their  painicd 
and  featiiercd  assailants,  who  made  tlieniselves  masters  of  two  of  iIk 
houses,  massacred  those  who  defended  them,  and  carried  away  the 
booty.  Intoxicated  by  their  success,  and  confiding  in  their  prowess, 
they  rushed  on  to  attack  the  third  iiouse,  which  was  defended  by  a 
Mr.  Bruce,  at  the  head  of  a  few  men.  Mr.  Hruce  was  known  among  the 
savages  by  the  formidable  name  of  Ketelie  Mink-man  ;  i.e.,  Ihg  Knife. 
He  was  evidently  known  among  the  Indian  Iribes  for  his  bravery  and 
determined  courage,  and  tliey  learned  by  sad  experience  on  the 
jiresent  occasion  that  his  fame  for  valor  had  not  been  overrated, 
for  he  not  only  defended  his  post,  but  slew  a  number  of  those  by 
whom  he  had  been  attackeii,  thereby  admonishing  tiie  survivors 
to  beat  a  timely  retreat,  leaving  the  resolute  and  formidable  '.huce 
in  posse^ision  of  the  slain  and  of  the  field  of  battle.  Mow  far  the 
savages  intended  to  carry  their  hostility  towards  the  traders  we  have 
not  been  able  tc  learn,  but  we  may  presume  that  their  defeat  before 
Mr.  Kruce's  little  post  at  Portage  la  Prairie  cooled  their  military  ardor, 
and  the  foUowin.f  year  smallpox  of  a  most  virulent  type  attacked  the 
tribes  in  the  vicinity  of  Red  River,  and  spread  over  all  the  Indian 
territories,  even  'o  the  shores  of  Hudson's  15av.  As  late  as  the  year 
1815  the  bleached  bones  of  those  who  had  become  the  victims  of 
the  plague  were  to  be  seen  in  great  quantities  at  several  points  on 
the  shores  of  the  bay.  The  Assinaboines  were  encamped  at  several 
points  near  the  Ret!  River  when  the  disease  appeared  among  them, 
and  was  attended  by  the  most  fatal  effects,  so  much  so  that  ten  years 
after,  when  the  Red  T,ake  Ojibways  came  for  the  first  time  to  Pend)ina 
to  trade,  they  found  the  .\ssinaboines,  or  rather,  a  small  remnant  of 
that  once  numerous  tribe,  in  that  vicinity.  .'M'ter  some  days  had 
been  devoted  to  feasting  and  the  mutual  interchange  of  presents,  the 
Assinaboine  orators  patlietically  dejjlored  the  miserable  condition 
of  their  people,  stating  that  wherever  they  went  they  saw  nothing' 
but  the  bleached  bones  of  their  kindred  ;  that  their  former  allies,  tin' 
Crees,  had  always  been  treacherous,  and  that  on  the  appearance  dI 
the  tlisease  they  went  before  it  to  the  west.  "  We  are  no  longer  able 
to  resist  our  enemies,  the  Sioux.  C^ome,  then,  and  live  with  us. 
Let  us  have  one  fire  and  one  dish.  The  country  is  large  and  full  ol' 
all  kinds  of  wild  animals.  You  need  not  fear  want."  After  spend- 
ing some  time  with  their  new-made  friends,  the  Ojibways  went  ba<  k 
to  Red  Lake  for  their  families,  and  returned  the  following  year  to 


ASSINABOINE. 


53 


join  their  allies.  Their  descx'ndants  still  ocxupy  the  banks  of  the 
Lower  Red  River  and  the  shores  of  Lakes  ^L^^itoha  and  Winnipeg. 
The  Hudson's  Bay  Company's  servants  made  tlieir  appearance  for  the 
first  time  in  Red  River  in  the  year  1793.  They  met  tlie  Assinahoines 
in  small  groups  at  different  points  along  the  Lower  Red  River  and 
along  the  Assinaboine  River,  as  far  west  as  the  mouth  of  the  Little 
Sonris,  where  the  English  company  erected  tiieir  first  trading  estab- 
iisi.ment,  to  the  southwest  of  Lake  Winnipeg. 

The  stories  of  their  migrations  are  also  meagre  and  indefinite. 
They  say,  however,  that  they  came  from  the  far  east  and  north,  and 
they  still  preserve  memories  of  the  birch-bark  canoes,  and  the  use  of 
this  bark  for  other  vessels,  such  as  are  now  used  by  the  Chippewas. 
Their  wars  with  their  own  kinsfolk,  the  Sioux,  seem  to  have  been 
luore  bitter  and  unrelenting  thai,  with  any  other  tribe.  I  foinid  it 
difficult,  in  fact  impossible,  to  follow  the  migrations  of  tiiese  people 
by  the  same  plan  as  that  pursued  with  success  with  other  tribes  and 
bands.  I  met  at  Fort  Belknap  two  old  men,  eighty  years  of  age 
("  Tile  Pheasant"  and  "Many-Shells").  Tiie  former  said  he  was 
horn  on  tlie  Missouri  River,  not  far  from  the  confluence  of  the  Yel- 
lowstone, the  latter  six  liundred  miles  north  of  the  British  line,  on 
Big  'I'imlK'r  River,  north  of  Saskatchewan.  One  of  these  old  men 
said  to  me,  '*  We  came  from  near  the  Red  River  of  the  North. 
The  country  was  large,  and  we  got  separated.  Our  forefathers 
lought  the  rest  of  the  Sioux.  The  olcl  people  told  my  ancestors  that 
a  voice  from  above  told  them  that  this  world  was  marie  for  them  ; 
that  there  was  anotlier  world  across  the  gre.it  water  for  the  whites, 
and  between  these  two  there  was  a  land  where  only  the  dead  went 
after  deatli, — a  land  to  the  far  east  and  north,  a  fair  and  good 
country.  This  voice  told  them  many  things  of  the  rain  and  winds, 
anil  what  these  things  would  di)  for  them." 

So  tar  as  any  information  can  now  l)e  secured,  it  would  seem  that 
the  Assinaboine  country  in  former  times  was  north  of  the  British 
line,  and  as  far  east  as  Lake  Superior.  They  drifted  to  the  west, 
and  some  bands  to  the  south  as  fiir  as  the  Missouri,  but  it  was  not 
until  about  icSyo  that  they  got  as  far  west  on  our  side  of  the  line  as 
thtir  i)resent  agencies  at  Wolf  Point  and  Fort  Belknap,  Montana. 
\\\  i<S28  some  bands  of  them  were  camiied  near  oKl  Fort  Union,  at  the 
mouth  of  Yellowstone  River.  Their  westward  and  southern  migra- 
tions were  undoubtedly  due  to  the  encroachments  on  their  hunting- 
grounds  of  the  Chippewas  from  the  east,  and  Crees  from  the  north, 
anil  the  bitter  hostility  of  the  Sioux.  It  would  seem  that  they 
vihraLc'd  between  peace  and  war  with  tiie  Mandans,  .Arii  karees,  and 
Gros  ^'entres.  They  were  checked  in  this  westward  movement  by 
the  Blackfeet,  Bloods,  I'iegans,  and  Prairie  C.ros  Ventres  ;  it  being 
only  a  few  years  since  tiiey  made  peace  with  these  tribes.  They 
were  also  at  war  with  the  Crows,  Shoshones,  Nez  Perces,  and  Flat- 
heads,  which  stayed  farther  movement  to  the  South.  Present  tradi- 
tion <  laiuis  that  tiiey  were  always  tViendly  with  tiie  Crees,  but  this 
goes  no  farther  back  than  the  time  when  they  lived  in  the  Red  River 


mm 


54 


ASTONISH— ASTRA  Y. 


country.  Tlie  Pheasant  told  me  that  his  fatlier  informed  him  that 
he  could  remember  when  they  made  knives,  and  pointed  their 
arrows  with  the  bones  taken  from  the  hump  of  ihe  buffalo. 

They  are  divided  into  several  bands;  the  principal  one  at  Wolf 
Point  being  called  tlie  Canoe  band,  and  at  Belknap  the  Whirlwind 
band.  There  are  also  at  these  two  agencies,  the  Girl,  the  C.inoe  tied 
to  the  Shore,  and  the  Leggings  bands;  and  north  of  the  line  there 
are  also  several  others.  The  agent's  report  for  iS8i  gives  the 
following  as  the  numerical  strength  of  this  tribe : 


Wolf  Point  (Fort  Peck  Ajjency,  Montana) 
Fort  Belknap  Agency,  Montana    . 

Total  population       .... 


1413 
900 

2313 


The  Assinaboine  men  are  inferior  in  intellect  and  physique  to  the 
Sioux  proper,  and  the  women  rank  about  with  the  Arapahoes  in 
chastity.  They  trim  their  shirts  and  leggings  with  rough  fringe  like 
the  Crows,  and  wear  the  hair  in  all  kinds  of  ways,  though  they  claim 
that  in  olden  times  they  all  wore  a  scalp-loc:k  and  banged  the  hair 
over  the  foreheail.  similar  to  the  present  fashion  of  the  Crows.  Like 
the  Indians  at  Ik-rthold,  they  seem  to  have  adopted  some  of  the  styles 
of  dress  from  all  the  tribes  with  whom  they  have  come  in  contact. 
'I'hey  believe  that  thunder  and  lightning  is  a  kind  of  bird  something 
like  an  eagle, — the  noise  is  the  cry  of  the  bird,  the  lightning  the  fire 
flashing  from  eyes  and  mouth  in  its  flight.  Their  language  is  a  poor 
dialect  of  the  Sioux,  and  in  their  customs  they  are  also  like  them, 
but  it  seemed  to  me  of  a  lower  order.  They  are  lazy  and  without 
enterprise  even  in  the  ordinary  occupations  of  savages.  As  a  conse- 
quence they  are  poorly  armed,  are  not  well  provided  with  ])onies, 
and  still  use  the  dog  for  transportation  ;  have  small  lodges  and  little 
personal  property.  They  bury  on  scaffolds  and  in  trees,  and  claim 
that  not  very  long  ago,  when  a  man  died,  his  dogs  were  killed  to 
accompany  him  to  the  spirit-land.  They  told  me  that  in  olden 
tiuH's  they  had  an  image  carved  out  of  wood  re])resenting  the  Great 
Unknown,  which  they  worshipped.  They  gathered  round  this  an- 
nually, and  with  nnirh  ceremony  made  i)resents  and  offerings  to  it. 
They  said  that  this  image  represented  the  Great  Spirit,  but  imiue- 
diiitely  added,  "This  same  white  man's  God  gave  us  the  bow  and 
arrow,  and  told  us  to  kill  game  with  it." 

Astonish.  Bring  the  palm  of  left  hand  over  mouth,  and  draw  the 
body  backwards;  the  manner  anil  expression  denote  the  degree. 
This  gesture  is  also  used  to  denote  great  surprise,  mingled  with  great 
pleasure  or  intense  ilisappointment. 

Deaf-mutes  use  the  same. 

Astray.  The  sign  for  Lost  is  the  usual  sign  ;  but  to  be  led  astray, 
for  instance,  in  such  a  sentence  as  "You  led  me  astray,"  would  be 
in  sign,  you,  iies,  gave  me  road;  and  then  holding  extended  left 
hand,  back  up,  fingers  pointing  to  front,  well  in  front  of  body,  bring 
right  hand,  back  up,  alongside  of  left,  index  finger  alone  extended 


ASTRIDE— A  WE. 


55 


and  pointing  to  front;  turn  the  liand  b'    'rist  action,  so  that  index 
points  to  right  and  front,  and  tlirust  indt.     in  that  direction. 

Deaf-mutes  make  sign  for  mistake,  and  then  thrust  index  to  front 
and  right  as  above. 

Astride.     See,  first,  description  given  of  Ponv  or  Hokse. 

I)e;'^-inutes  make  the  same  sign. 

Attack.  Make  sign  for  CHAk(;E,  sometimes  add  sign  tor  Heavy 
Firing.  Indian  strategy  and  tactics  are  based  on  secrecy  of  mtjve- 
nient  and  surprise,  and  so  universal  is  this  that  the  above  are  the 
only  gestures  I  have  ever  seen.     (See  War.) 

Attempt.     Make  signs  for  Work  and  Push. 

Deaf-mutes  make  sign  for  push. 

Attention.     See  Question. 

Aunt.  Indicate  the  possessive ;  make  signs  for  Father  and 
Sisi'KK.     (See  KiNSHii'.) 

Deaf-mutes  make  arbitrary  sign  for  letter  a,  and  tlien  make  gesture 
for  li'oman. 

Aurora  Bcrealis.  Hold  both  hands,  back  down,  well  out  in  front 
of  body  at  height  of  wrist,  hands  partially  closed,  ball  of  thumb 
pressed  against  nails  of  fingers  ;  raise  the  hands,  at  same  time  extend 
and  separate  fingers  and  thumb  with  a  partial  snap,  to  indicate  the 
flashes  of  liglit  in  the  northern  sky  ;  and,  unless  in  conversation 
where  the  sign  is  readily  underatood,  it  is  better  to  face  towards  the 
north. 

Deaf-mutes  use  the  same.  .Some  Indians  make  also  the  sign  for 
meJiciiw,  calling  it  the  mysterious  light  or  fire  of  the  north  ;  otiiers 
call  it  the  light  of  the  northern  danc  ers  ;  while  still  others  call  it 
the  "  wiiile  man's  fire,"  or  "  sacred  cloud." 

Autumn.  Make  sign  for  Tkek  with  both  hands,  for  Leaf,  and 
while  the  hands  are  in  this  position  let  the  right  i)ass  slightly  to  right 
and  downwards,  with  a  tremulous,  wavy  uiotion.  In  the  sign  for 
leaf  the  right  hand  is  held  near  left  finger-tijjs,  and  in  dropping,  it 
falls  as  a  leaf  falls  to  the  ground.  Juv/y  autumn  is  rejjresented  by 
some  of  the  leaves,  one  here  and  tlu-re  turning  yellow  ;  the  middle  by 
>ign  for  same,  after  the  sign  for  yellow  leaves  ;  late,  by  all  the  leaves 
having  fallen.  In  northern  latitudes  tiie  sign  for  a  little  snow  would 
he  added  for  very  late  fall  or  early  winter. 

Deaf-mutes,  same. 

Avoid.  Hold  the  hands  in  front  of  shoidders,  index  fingers  ex- 
tended and  pointing  upwards,  others  and  thumb  closed,  l)ack  of 
right  hand  to  right,  left  to  left,  hands  at  same  iieight  ;  move  the 
hands  towards  each  other,  and  when  near  carry  the  left  outwards, 
and  right  nearer  body  as  the  hands  pass.  (Inilicates  an  effort  made 
to  go  around  or  pass  by. ) 

Deaf-mutes  simply  bring  the  hands,  holding  them  well  in  front  of 
body,  backs  uj),  and  right  more  in  advance  than  left. 

Awe.  Uring  the  palm  of  either  hand  over  the  mouth  and  slightly 
draw  back  the  head  ;  sometimes  the  sign  for  Heart,  and  then  bring 
right  hand,  fingers  and  thumb  extended  and  partially  separatetl,  in 


56 


A IVL—AXE. 


front  of  and  close  to  breast,  thumb  nearest  body,  fingers  pointing 
upwards;  raise  the  hand  several  inches  with  a  tremulous  motion. 
(The  heart  is  first  still,  and  then  flutters  into  the  throat  witli  surprise 
and  astonishment.)  This  gesture  is  used  at  the  uncxpec  tetl  meeting 
of  old  friends;  at  hearing  the  recital  of  womlerful  deeds  of  valor, 
etc.  ;  or  suddenly  and  unexpectedly  meeting  a  great  chief. 

Deaf-mutes  sim])ly  raise  the  hand  and  denote  the  awe  by  the  ex- 
pression of  countenance. 

Awl.  Conception  :  From  the  manner  of  using  same  in  sewing 
with  sinew.  Bring  the  left  hand,  back  to  left,  in  front  of  body,  hand 
partially  closed  and  thumb  pressed  against  index,  as  though  holding 
a  piece  of  leather  or  buckskin  ;  make  a  thrusting  motion  over  and 
near  left  thumb  and  index,  at  same  time  turning  hand  by  wrist 
action. 

Deaf-mutes  make  a  boring  motion  with  tip  of  right  index,  other 
fingers  and  thumbs  closed,  against  left  palm. 

Axe.  Hold  left  hand,  back  to  left,  arm  nearly  extended  and  about 
horizontal,  in  front  of  left  shoulder,  fingers  extended  touching,  and 
wrist  bent  down,  so  that  fingers  ])oint  as  nearly  downwards  as 
possible  ;  carry  right  under  left  forearm,  and  grasp  it  near  elbow 
with  sj)read  index  and  thumb,  other  fingers  dosed.  The  sign  for 
Chop  is  sometimes  added,  and  is  also  fre([uently  used  by  itself.  Be- 
fore the  advent  of  the  white  race  axes  were  made  mostly  from  the 
shoulder-blades  of  large  animals,  those  of  the  buffalo  being  specially 
prized. 

Deaf-mutes  make  the  sign  for  chopping,  usually  first  making  their 
sign  for  wood. 


JSAB  Y—IiACllEI.  OK. 


57 


B. 


Baby.     See  PAiTrRinoN  or  Child  aiui  Wkai'. 

Deaf-mutes  liold  nearly  extended  left  hand,  ba(  k  down,  in  front  of 
l)i)(iy,  l>  rearm  about  horizontal  and  jiointing  to  riyht  and  front; 
then  lay  the  back  of  partially  compressed  right  hand  on  left  forearm 
near  wrist. 

Baby-Holder.  Make  siijn  for  Parturition,  for  Wrat;  tlu-nrarry 
both  hands  alongside  and  rather  close  to  rear  \my  ow  of  head,  jialms 
towards  it,  index  fingers  and  thumbs  spread,  index  fingers  pointing 
upwards  and  about  parallel  to  sides  of  head,  other  fmgers  closet! 
(sometimes  the  slightly  c  urved  hands  are  used  to  denote  the  hood 
instead  of  the  spread  thumbs  and  index  fingers);  bring  tlie  hands 
sinuiltaneously  to  front,  keeping  hands  about  same  distance  from 
head,  terminating  movement  wlien  hands  have  ])assed  in  front  of 
face  few  inches;  then  bring  extended  left  hand  well  in  trout  of 
body,  back  outwards,  fingers  pointing  upwards,  hand  about  height 
efface;  place  the  back  of  extended  right  hand,  fingers  jiointing 
ujjwards,  against  left  palm. 

The  Indian  cradle  when  tied  uji  is  a  little  (offin -shaped  sac  k  with 
a  hood-like  ])rojection  about  the  head.  It  is  made  of  cloth  or  skins 
of  perhaps  several  thicknesses;  always  two  at  the  back,  and  to  this 
a  board  or  stiff  j)iece  of  rawhide  is  securely  fastc  rd  to  keep  the 
child's  back  "as  straight  as  an  arrow."  Instead  of  a  board  cover- 
ing the  entire  back,  the  Cheyeniie>  use  two  flat  pieces  of  wood  about 
three  inches  wide  and  one-half  inch  thic  k.  The  outer  cloth  or  skin 
in  front  and  on  the  hood  is  usually  heavily  beatled  or  garnished 
with  poicu|)ine-quills,  and  sometimes  very  handsomely  worked. 
Stout  strings  are  used  to  tie  the  baby  firmly  in  the  cradle,  and  one 
fastened  to  the  back  piece  to  hang  the  cradle  up  by.  I  have  seen  a 
baby  not  two  days  old  snugly  tied  up  in  one  t)f  these  little  s.icks  ; 
the  rope  tied  to  the  pommel  of  the  saddle,  the  sack  hanging  down 
alongside  of  the  pony,  and  mother  and  c^hild  comfortably  jogging 
along,  making  a  good  day's  march  in  bitter  cold  winter  weather, 
easily  kee})ing  up  with  a  column  of  <  avalry  which  was  after  hostile 
Indians.  After  being  carefully  and  firmly  tied  in  the  little  <raille, 
the  child,  as  a  rule,  is  only  taken  out  to  be  cleaned  in'  the  morning, 
and  again  in  the  evening  just  before  the  inmates  of  a  lodge  go  to 
sleep ;  sometimes  also  in  the  middle  of  the  day,  but  on  the  march 
only  morning  and  evening. 

Bachelor.  Signs  for  Man  or  Mali.,  Marrv,  and  No  are  made. 
This,  of  course,  simi)ly  means  an  unmarried  man.  The  rather  com- 
mon acceptation,  viz.,  a  man  who  has  j)assed  the  average  age  at  which 
men  marry,  would  hardly  apply  to  Indians,  as  the  men  all  marry. 
There  is  no  such  thing,  I  believe,  as  an  *'  old   bachelor ;"  of  course 


58 


BACON— RAD    LANDS. 


there  may  be  rases,  and  probably  are,  where  men,  beraiise  of  some 
physical  deformity  or  injury,  have  not  niarrieil  ;  \  have  never,  how- 
ever, known  of"  such. 

Deaf-mutes,  same  ;  i.e.,  man  not  married.  Their  sign  for  not  is 
different  from  no ;  the  latter  Ix-ing  a  shake  of  the  head,  while  for  the 
former,  carry  tiie  extended  ri;:ht  hand  from  near  the  body  well  out 
to  front  and  right  about  horizontally,  very  similar  to  the  Indian  sign 
for  ^ood,  only  hand  is  carried  more  to  right,  and  with  some  is  lowered 
a  little  in  being'carried  to  right  ami  front. 

Bacon.  Hold  the  extended  left  hand,  back  to  left  and  front,  in 
front  of  body,  fingers  jjointing  to  right  and  front  ;  bring  the  right 
hand,  back  down,  and  (  iasp  the  base  of  tlie  little  finger  bfiiween 
thmnb  and  fingers,  using  only  palmar  surfa(  e  of  thumb  and  fingers 
to  first  joints  ;  rub  the  sides  of  the  lower  edge  of  left  hand  several 
times  bac  kwards  and  forwards.  This  sign  really  means  anything  fat 
or  greasy,  and  is  very  much  like  thick,  and  there  is  but  little  difference 
between  ////VX' and  //////.  Like  all  signs  of  such  very  recent  origin, 
where  there  is  no  striking  pecuii.irity  different  gestures  are  made. 
Sometimes  the  size  of  the  si<les  of  bac(jn  as  issue*!  to  Indians  is  made, 
an<l  also  the  sign  for  ,at ;  and  some  flbes  make  the  sign  for  //Ci,"-. 
Ail  this,  of  course,  depends  on  what  n.^me  they  have  given  the  sub- 
stance. The  gesture  for  rooting  is  common.  In  some  cases  it  is 
"  white  man's  bear  ;"   others,    "  white  man's  dog,"  etc. 

Deat-niutes  iiokl  the  extendetl  and  compressed  right  hand  under 
the  chin,  jjointing  to  front  <lownwards  and  slightly  to  left. 

Northern  Indians  an-  fond  of  bacon,  and  eat  it,  with  their  lean 
drieil  meat  or  bread,  raw,  or  ratlier,  in  its  |)artially  cured  state  as 
shipped  to  them.  When  they  cook  it,  they  generally  jnit  it  with 
otiier  meat  or  material  of  some  kind. 

Bad.  Conception  :.  ^S'//rA/<7//i'  thrown  away.  Hold  both  closed 
hands,  back  iij),  in  front  of  body,  hands  at  same  height  and  equi- 
distant from  body  ;  move  the  hands  outwards,  downwards,  and  sim- 
ultaneously open  them  with  a  partial  snap,  terminating  the  movement 
witli  the  fingers  extended  and  separated.  This  sign  is  frequently 
made  witli  one  hand. 

The  ilifference  between  this  and  ahandoned,  both  having  the  same 
conception,  viz.,  thrown  away,  not  worth  holding,  is  that  in  aban- 
doned the  hands  are  carried  to  left  and  rear  before  being  ojjened, 
indicating  retention  or  ])ossession  for  a  time  ;  while  in  the  sign  for 
had  w  is  instantly  thrown  away,  the  movement  being  similar  to  what 
would  naturally  follow  if  one  were  to  i)ick  up  what  was  supi)osed  to 
be  a  rope  and  it  should  prove  to  be  a  snake. 

Deaf-mutes  make  sign  for  good,  and  then  turn  the  hand,  back 
down,  as  it  is  thrown  «lown  to  left. 

Bad  Lands.  Hring  both  closed  hands,  backs  outwards,  in  front  of 
Ixjily,  hands  about  height  of  shoulders  and  about  six  inches  apart, 
forearms  nearly  vertical;  raise  and  lower  the  han<ls  alternately  several 
times  (this  represents  the  broken  <ountry,  the  blufifs  or  hills) ;  then 
hold  left  hand,  back  outwards,  about  twelve  inches  in  front  of  body, 


HA  D  GK  h'—IlA  ATNA  CK. 


59 


fingers  extended,  toudiing,  and  pointing  to  riglit  ;  carry  right  wrist 
over  left  hand  few  indies  above  it,  right  forearm  nearly  liori/.ontal ; 
hend  right  hand  down  from  wrist  so  that  back  shall  be  nearly  out- 
wards, index  finger  of  right  hand  extended,  pointing  ilownwards  and 
to  left,  others  and  thumb  closed  ;  move  the  hand  from  left  to  right 
several  times,  commencing  with  index  finger,  jjassing  near  back  of 
left  hand,  the  ti|)  of  this  finger  starting  near  and  opp(jsite  upper  i)art 
of  left  wrist;  this  tip  in  l)eing  movetl  to  right  jiasscs  down  a  little 
below  left  hand,  and  after  pas^ing  by  the  hanil  rising,  sei  ond  time 
start  little  farther  out,  r'Uil  again  farther  out  at  third  movement,  and 
so  on  (this  represents  t'le  cut  banks  and  ravines).  Some  Indians 
nurclv  point  to   )r  tone  i  the  earth  and  make  sign  for  ''.A.'). 

Badger.  C(jncepti-)i,  :  Digging  and  striped  face.  Hold  right 
hand,  back  up,  fingers  extended,  touching,  and  pointing  to  front,  in 
front  and  to  right  of  body  at  siip|)osed  height  of  badger  '  this  is  the 
manner  of  representing  height  of  animals  generally,  height  of  human 
luings  being  represented  by  the  extended  right  hand  held  vertically, 
fingers  i)ointing  upwards  i;  then  draw  the  palmar  surfa(  c-  of  extended 
and  separated  index  and  second  fingers,  other  fingers  and  tluind) 
closed,  trom  nose  upwards  over  top  of  head  ;  then  bring  hands  in 
front  of  body,  fingers  partially  curved  and  touching,  hands  slightly 
compressed,  lelt  hand  little  nearer  body  than  right  and  iiltle  lower, 
luiiuis  a  few  inches  apart,  back  of  left  hand  nearly  to  front,  back  of 
right  nearly  upwanls,  the  curved  fingers  i)ointing  towards  ground. 
Execute  with  both  hands  a  i)awing  motion,  moving  hands  to  right 
downwards,  to  left  and  rear  on  curve,  repeating  motion. 

Bag.  Hold  left  hand,  back  to  left  and  front,  in  front  of  left 
breast,  fingers  touching  and  partially  curved,  thumb  also  slightly 
curved,  forming  with  left  index  an  inconijjlete  horizontal  elli|)se, 
left  fi)rearm  horizontal  ;  bring  (om pressed  right  hand  from  right 
and  above  downwards,  fingers  t)f  right  hand  pointing  downwards  as 
right  hand  i)asses  through  the  partial  elli])se,  as  though  latter  rep- 
re^(  iited  opening  of  bag;  then  hold  both  arms  exteiuled  horizon- 
tallv  from  shoulders,  hanils  !  nt  at  wrists  and  knuckles  so  that 
fiMgers,  which  are  extended,  touching,  anil  pointing  upwards,  shall  be 
at  about  right  angles  with  arms. 

Bald.  Make  sign  for  Hair,  tout  h  top  of  head  with  palmar  surface 
01  right  hand,  and  make  sign  lor  Ai,i,  Gonk  or  Wii'Ku  Our. 
bidians  when  old  have  thin,  short  h.air,  but  I  have  never  seen  a 
bald-headed  one  (prior  to  s(ali/ing).  They  ( laim  they  never  had 
any,  and  say  the  first  one  they  ever  saw  was  a  white  man,  who  (  re- 
ated  great  astonishment  and  surprise  among  them.  'I'hey  attribute 
the  loss  of  hair  to  the  wearing  of  hats  or  caps. 

Deaf-mutes  make  the  same  sign. 

Band.  Make  sign  for  Chief,  for  Tkpke.  Indicate  the  number 
and  add  sign  for  Possession.  If  to  denote  a  soldier  band,  indicate 
chief,  name  of  band,  and  men  belonging  to  same,   (See  Soi-DiEK.) 

Bannack.  Make  sign  ior  Shoshone.  I'he  Crows  call  these 
Indians  "  the  peoi)le  of  bad  lodges,"  anil  make  signs  for  Bad  Lodge 


E 


60 


BANNACK. 


to  denote  tlicm  ;  but  the  vocal  word  Hannack,  ])ronomice(l  quite 
plainly,  usually  acrcomparies  any  gesture  made  for  tliis  tribe.  Tribes 
liavinj;  the  same  sign  can,  of  course,  only  be  distinguished  by  some- 
thing from  the  conversation  i:i  \vhi(  h  tlie  gesture  is  used,  or  by  some 
further  description,  as  the  country  inhabited  by  them,  or  some 
peculiarity  of  custom  or  dress. 

I  have  never  been  able  to  discover  any  satisfactory  evidence  of  the 
time  when  the  li.unuu  ks  and  Siioshones  first  met.  Tiiey  have  lived 
with  and  near  e;;cli  other  longer  than  any  tradition  gives  account  of, 
ami  have  intermarried  to  such  an  exten :  that,  so  far  as  the  Indians 
Pt  Fort  Hall  are  concerneil,  it  would  be  difiicult  t;i  find  a  pured)looded 
Bannack.  'I'iieir  vocal  language  is  totally  different  tVoin  that  of  the 
Shoshones,  and  fully  as  difficult  to  a<  (juire  as  tlie  Arap.ihoe.  They 
nearly  all,  however,  speak  the  Shoshone  language,  many  of  iliem  as 
fluently  as  tiieir  own. 

Tihee.  t!;*;  chief  of  the  Hannacks  at  the  l''ori  Hall  .\gency,  told 
me  that  there  were  five  bands,  or  sub-tribes,  wiio  spoke  the  bannack 
language.  As  given  to  me  by  him  they  are,  ist.  Toohe-re-ah-ka, 
or  j^lack-tailed  Deer-Iv.ters,  in  Nevada;  2d,  Sho-he-ahgyot-ti-ka, 
or  Salmo:?-Katers  ;  3d,  Tah-gand-da-ca,  Root-lviters  ;  4rh,  Wah-ra- 
ree-ca  (the  inierprete>-  could  not  make  out  what  this  meant )  ;  5th, 
Wah-wee-otz-so,  or  Pi-Utes,  in  Nevada. 

'I'his  chief  also  saiil  that  all  their  customs,  dances,  religi(jus  cere- 
monies, implements,  ways  of  living,  lodges,  laws,  puidshments,  etc., 
were  like  tne  Shoshones.  In  regard  to  the  creation,  he  said  his 
grindfather  toUl  him  that  they  had  a  father  who  made  them.  In 
w'nat  shape  this  fatlvr  is  at  present  they  do  not  know,  —  •'  perhaj^s  a 
cloud,  the  sun,  or  a  storm,  but  at  first  it  was  the  Big  (Iray  Wolf." 
He  wos  the  father  of  the  IJannacks,  and  the  Coyote  was  the  father 
of  the  Shoshones.  Hc  saitl,  "'I'he  (Iray  Wolf  was  a  (lod,  our  (lod  ; 
and  '"hen  the  Bannacks  tlied  they  went  to  where  he  was.  Thi.  wolf 
formeny  lived  in  a  roi  k  near  Winne  nuuca, — a  huge  hollow  rock. 
Thic  trail  made  by  this  wolf  in  going  in  and  out  is  si  ill  visible  ;  the 
footprints  in  the  solid  rock  can  be  seen  to-day.  A  spring  of  pure 
water  is  U'-nr  the  base.  At  this  place  the  Bannacks  were  made.  The 
big  Wolf  and  the  Little  Wolf  were  brotiiers.  They  bolh  lived  there, 
and  hence  the  Shoshones  came  from  the  same  |)ku;e.  Because  maile 
bv  these  dods  we  are  poor;  have  to  live  on  game  and  roots;  cannot 
learn  to  read  .md  write  ;  never  had  tiiese  things  given  to  us.  This 
wolf  made  everything  on  earth.  He  showed  us  how  to  live  ;  gave 
us  the  bow  and  ilint-headed  arrow  ;  this  long  before  there  were  aiiv 
whites.  .Ml  the  birds  of  the  air  were  once  human  beings,  (hanged 
by  the  Wolf  into  birds  to  give  room  for  us.  My  grandfather  said 
that  orce  the  earth  was  covered  with  water,  except  the  highest  |ieak-, 
r.:v.!  tl'.e  wind  blew  so  hard  that  the  water  washed  out  the  deep  ravine- 
which  are  now  .seen.  This  was  before  any  |)eople  were  made,  in 
olden  times  we  were  at  war  with  the  Utes,  but  we  made  peace  before 
the  whites  came,  and  have  kept  it  siiu  e.  The  Washakie  .Shoshones 
oidy  made  peace  recently.     Many  years  ago  we  were  at  war  with  the 


BA  RRA  CKS— BASHFUL. 


6i 


N'ez  Perces.  Tlic  Blackfect  used  to  live  here  fFort  Hall,  Idaho): 
tlie  river  and  hutte  were  nameil  after  tlieiii.  We  drove  them  out  of 
tliis  <  ouiitry  when  I  was  a  young  man.  My  t'atlier  was  a  Uannack, 
and  my  mother  a  Shoshone.  I  was  born  near  here,  on  Snake  River, 
an<l  wlien  a  boy  went  to  tlie  Neises  Indians,  beyond  Hoise." 

Tiie  Bannacks  do  not  keep  an  accotmt  ot'  their  individual  ages, 
Tliev  claim  that  the  word  Hannatk  canie  from  Panah-ki,  a  name 
given  tiiem  by  the  Shosliones,  and  tliat  the  Utes,  or  Utahs,  as  they 
(ailed  th.em,  speak  an  entirely  <!i(Ten'nt  language  from  either  Ran- 
iKK  ks  or  Shoshones,  but  that  nearly  all  the  surrounding  tribes  knew 
a  liule  of  the  latter. 

Tihee  stated  that  they  learneil  what  they  knew  of  the  sign  lan- 
guage from  the  Crows  and  .\ez  Penes;  that  from  Fort  Had  to  the 
nnrth  and  cast  the  sign  languagf  was  well  understood,  to  the  west 
and  south  it  was  not.  They  nevi-r  ate  dogs,  but  are  specially  fond 
ot  roots  and  seeds;  sunHowiT-seeds  are  prized.  They  bury  their 
(lead  in  the  ground,  and  kill  ponies  at  the  death  of  noti'd  men. 
The  gun  placed  wiih  remains  is  usually  broken,  'i'hey  lo<  ;:te  heaven 
as  bevouil  the  sitting  sun.  ("hildri'ii  are  not  named  until  the\  reach 
the  age  of  ten  ax  twelve  years.  Sometimes  an  old  man  gives  his 
name  to  a  young  one,  but  as  a  rule  the  father  and  mother  name  the 
children.  They  do  not  often,  like  the  Plains  Indians,  name  tliein 
alter  a  ilog,  wolf,  coyote,  or  fo.\.  Many  of  the  female  children  are 
nauud  alter  ilifferent  kinds  of  frog-^.  Only  a  few  vears  sine  e  they 
nia'nly  used  sage-brush  and  grass  with  which  lo  luuld  their  lodges. 
They  claim  they  did  not  kill  one  chilil  of  a  woman  who  had  twins. 
They  call  the  whites  "  trade  jji'ople," — "Soyape."  The  tlrst  they 
saw  were  emigrants,  w)-,o  constantly  wanted  to  trade,  hence  the 
name.  Tendoy,  the  chief  at  I.apwai,  is  half  I'annack  and  half 
Snake  ;    many  <f  his  band  are  "  Sheep-Katers." 

The  Pannack  women  are  more  plumj),  shorter,  ai^d  better-looking 
than  the  Plains  Indians,  but  very  f'lthy.  They  wear  the  hair  loo.se, 
parted  in  the  middle,  and  falling  down  over  the  face  a  half-bang 
and  very  low  ':\\  the  forelu'ad.  The  men  and  women  use  a  pro- 
fusion of  veil  pM'Ut,  and  this  is  about  the  only  kind  they  do  use. 
The  women  a;  well  as  the  men  are  greatly  addicted  to  gambling. 
They  i"  uuifacture  very  good  matting  trom  rushes,  and  from  rushes 
and  grass  make  v.'ssels  and  dishes.  'I'he  men  are  fond  of  white 
blankets  with  rainbow-hued  stripes.  Tlu-  women  wear  very  short 
li'ggings,  and  their  dresses  aboiU  the  same  length  as  the  Crows. 
P(ir(  upine-work  is  not  used,  and  beads  not  so  much  as  with  other 
irilies.      (See  Siiosiionk.  ) 

Barracks.     Make  sign  for  \Viiiii.s,  for  Soldi i:k,  and  for  iloi  >k. 

Barren.  Makt;  sign  for  the  person  or  animal,  sign  tor  I'ariuki- 
TioN,  an«l  for  Cannot  or  No. 

Deaf-mutes  use  the  same. 

Bashful.  Similar  to  .Asha.mkd,  but  the  head  is  dropped  a  little,  a.s 
lliough  drawing  blanket  more  over  heatl. 

l)caf mutes  put  tip  of  index  of  right  hand,  other  fingers  and  thumb 


63 


Ji.lS/N—Jil-.ADS. 


closed,  against   icctli,   lower  the  licad  slightly,  and  cast  <li)\vn    the 
eyes. 

Basin.  ( ne|)ressi()n  in  tiic  ground.)  Hring  the  hands,  backs 
nearly  up,  ahout  eigiit  inches  in  front  of  body,  same  distance  a|)art, 
same  iu-ight.  ;iiid  o|>|)osite  each  otiier,  arms  ixi;iiil((l  downwards, 
about  the  lull  length,  index  Hngers  and  tiunnbs  spread  ami  (inved, 
so  as  to  form  an  incomplete  horizontal  ellipse,  other  fingers  dosed  ; 
move  the  hands  towards  ea(  li  other  a  fi'W  inches,  then,  still  holding 
left  liand  in  its  position,  make  uioiion  witii  partially  cnrvi'd  and 
slightly  compressed  right  hand,  as  though  pawing  or  scooping  out 
dirt  t'rom  the  spai  e  indicated  between  the  spread  thumbs  and  index 
fingers.  To  denote  a  buffalo-wallow,  make  insl  sign  for  buffalo,  aiid 
then  the  above.  For  a  vessel  or  utensil,  indicate  the  shape  with  the 
hands. 

Kor  a  vessel  deaf-mntes  indicate  the  shape. 

Basket.  Make  sign  for  Kei  rt.E,  and  then  interlock  the  fingers  to 
denote  the  manner  of  iiiterlat  ing  the  material. 

Deaf-mutes  hold  the  left  forearm  horizontally  in  trout  (;♦"  body, 
pointing  to  front,  then  hold  right  iiulex  against  it  on  lower  or  tiixler 
side,  at  wrist,  otlier  fingers  and  ihinnb  closed  ;  drop  the  hand,  aii'! 
carry  it  on  curve  l)ackwards,  bringing  it  up  again,  and  pla(  ing  it 
against  arm  near  elbow. 

Bat.  Make  sign  lor  Nicaii  and  for  \\\v.u  ;  instead  ol  the  lattei 
sign  tiir  extended  iiands  are  brought  side  by  side,  at  index  ar  '  ambs, 
in  frt)nt  of  body,  backs  up,  fingers  pointing  to  front,  and  h:  !.:i.nds 
given  a  wavy  motion  to  front,  right,  and  downwards  ;-c  few  inches; 
tiu'n  similar  niotion  is  made  to  left,  front,  and  downwards,  indicating 
the  zigzag  way  a  bat  (lies. 

JJeaf  imiles  use  the  same. 

Battle.  Make  sign-for  Kniiir,  and  for  Voi.i.kv  or  Hkavv  KiuiNt;, 
Sometimes  the  hands  are  held  opposite  each  other,  as  in  Frc.lii',  and 
then  tliL  sign  for  shoot  made  with  both  hands  towards  i*ach  other. 

lay.  (Water.  )  Make  sign  for  Watkk,  then  bring  riglit  hand  well 
out  in  front  of  body,  index  finger  and  thumb  ( tirved  and  s|)rea(l, 
forming  a  jjartial  horizontal  ellipse,  other  fingers  closed,  back  of 
hand  outwards  and  to  right. 

Deaf-mutes  make  sign  for  Waii'k,  Dt'sr  or  Dirt,  and  then  indicate 
the  shape  by  cmving  left  arm,  and  passing  right  hand  over  it. 

Bay.  'Color,  I  Make  .;ign  for  Kf.d.  Indians  usually  call  a  bay 
pony  a  leil  nmiv  ;  sometimes  it  is  called  a  "common"  coK)r. 

I)eaf-n)utes  i    ike  same  sign. 

Bayonet.  Make  sign  for  ("iCN,  then  place  th(;  extended  index 
fingets  alongside  one  another,  i)ther  fingers  and  thundjs  closed,  right 
index  projecting  beyond  left  one-third  its  length. 

Deaf-nnHes  make  sign   for  (it'N  and   make  thrusting  motion  for- 
ward with  bolli  hands,  as  though  making  a  thrust  with  bayonet  at 
tached  to  a  gun. 

Beads.  Hohl  the  right  forearm  horizontally  in  front  of  bod\, 
pointing  to  front,  slightly  compress  the  right   hand,  and  allow  it  lo 


BEAR—BEAkD.  63 

ilioi)  by  its  own  weijL^lU  (held  loosely  at  wrist),  shake  the  luiiul 
slij^htly,  giving  it  a  (piivering  motion  to  indicate  the  sliininiering  of 
tlu'  heads  wiien  stirred  by  the  hand  or  when  holdiiiL;  a  string  nji  by 
the  hands, — hu(  h  "  strings"  as  are  sold  at  the  Indian  stores.  Some- 
times the  tips  of  first  and  second  lingers  are  wet  by  pla(  ing  against 
hps,  aixi  tlien  |)nt  against  let't  palm,  the  left  liand  being  extended, 
and,  l)ack  down,  held  hori/onlally  in  front  of  body  ;  then  make  a 
1, lotion  siinihxr  to  sew,  to  denote  the  stringing  of  the  beads  on  ti>e 
sinew.  These  gestures  indicate  tlieir  way  of  making  bead-work. 
I'siiallv  an  Indian  has  some  l)ead-work  on  his  person,  and  he  simply 
points  to  the  beads,  in  f.ict,  I  never  saw  the  sign  I  have  described 
used  in  convers;'tion  until  1  made  special  iiupiiry  about  it. 

Lewis  and  (  larke  give  an  acconnt  of  finding  beads  made  by  the 
Indians  of  the  Mandan  and  (»ros  Ventres  tribes,  and  descrilu-  the 
prtxess  as  jxirsiied  by  these  Indians  in  1804.  M-.-ads  «;f  Indian 
111,1  nn  fact  lire  are  found  in  the  burial  mounds  near  Devil's  Lak"  and 
I'embina,  Dakota  'I'errilorv,  and  from  other  implements  found  (here 
it  would  seem  that  tlie  art  was  known  and  practised  long  before 
iSo.i,  and  |)roliably  by  the  Mandans  in  their  southern  migration. 

Draf-imit<.'s  make  the  sign  for  MiriAi,,  that  (an  be  seen  through, 
,iiid  then  indicate  a  string  round  the  ne(  k. 

Bear,  ('onception:  Rolling  motion  in  running.  Iking  both 
hands,  backs  up,  well  out  in  front  of  body,  some  distance  trom  it 
and  about  six  inches  apart,  little  linger  extended,  others  and  thumbs 
I  losed,  forearms  nearly  horizontal  and  same  height  ;  lower  the 
IkiikIs  simnltaneousl)'  and  raise  them,  mostly  by  wrist  action. 

I  he  (.'rows  and  some  other  tribes  |)arliaily  close  the  hands  and 
hoM  them  alongside  of  he. id,  |)alms  to  iVont, — from  the  jxisition  of 
the  bear's  iroiit  feel  at  times  when  s<  (iiitinj;,  or  from  the  ears  ot  ,ini- 
iiials.  The  I'embina  band  ol  C'hippewas  add  to  this  a  (Jawing 
motion,  with  hands  to  front  upwards  and  then  downwards. 

'i'o  specify  tiie  kind,  as  gray  or  grizzly,  biack,  cinnamon,  etc., 
make  sign  for  Bear,  and  then  sign  for  Hair,  and  give  it  the  proper 
(iilor,  or  denote  tlu'  kiml  by  the  locality  where  loiind  or  some 
pe(  uliarity  of  tiie  beast. 

Deaf-muies,  after  sign  for  Animai,  Likk,  fold  or  (  ross  the  arms 
osir  chest,  hands  resting  on  arms  just  above  elbow,  and  with  the 
fuigeis  execute  a  clawing  motion  on  arms. 

The  ("rows  and  souie  other  tribes  have  bee  1  credited  with  having 
a  pe(  iiliar  su|)erstition  against  killing  bears,  and  also  against  tanning 
tlie  skins.  As  nearly  as  1  ( onld  liiid  out  the  first  resulted  from  fear 
of  personal  harm  from  the  animal,  and  the  latter,  it  is  claimed,  makes 
sore  the  throats  of  the  women  who  work  over  bear-skins,  dressing  and 
lamiinu  them. 

Beard.  I'lace  backs  of  hands  against  cheeks,  right  against  right, 
lelt  against  left,  hands  slightly  c  ()m])resse(l,  fingers  i»oiiiting  down- 
wards. For  chin-whiskers  the  riglit  hand  only  is  used,  ba(  k  being 
pl.K  ed  agair.it  chin.  For  side-whiskers  the  hands  are  plated  farther 
l)a(  k  on  ch«  eks,  at  their  bases. 


64 


nEAUTIFVI.—liEFORE. 


Deaf-niutt's  make  motion  in  front  of  chin  and  downwards,  as 
thoii_L;h  strokinj,^  the  beard. 

There  is  no  good  ground  for  tlie  belief  tliat  Indians  would  not 
have  bt-ards  if  tliey  did  not  imll  the  hair  out.  They  (  hiini  that  a 
beard  is  no  protection  against  cold,  is  disagreeable  in  hot  weather, 
and  is  troublesome  to  keej)  clean.  Some  tribes  pull  out  the  eye- 
brows and  evelashes  as  well,  and  nearly  all  jjermit  no  iiair  to  grow 
on  the  body  except  on  the  heatl. 

Beautiful.  Make  sign  for  Handsome  or  PuKirv,  and  tor  very 
l)eauiiful  aiUl  HuAVK. 

Deaf-mules  describe  a  circle  with  tij)  of  right  iniiex  finger  in  front 
of  and  <  lose  to  face,  other  fmgers  and  thumb  closed,  and  then,  hold- 
ing exti'iuled  right  hand,  palm  towards  and  near  face,  bring  the  tips 
of  fnigers  and  llnunb  togetlier. 

Beaver.  Conception  :  'I'ail  <>f  l)eaver  striking  mud  or  water. 
Hold  extended  left  hand,  back  up,  jiointing  to  right  and  front,  in 
front  of  bod),  left  forearm  horizontal;  bring  the  extended  right 
hand,  back  up,  under  and  at  right  angles  with  left,  back  of  right 
resting  against  palm  of  left  hand  ;  lower  tiie  right  hand  by  wri^t 
action,  and  raise  it,  back  of  right  striking  against  lel't  palm  sharply: 
re|)eat  motion.  1  liave  seen  Indians,  who  were  not  fully  conversant 
with  the  sign  language,  make  gesture  for  little  animals  working  in 
nuul  and  water,  gnawing  down,  trees,  etc.,  to  denote  a  beavir. 

Heaf-niutes  make  sign  for  animal  life,  and  with  first  and  second 
fingers  denote  the  flat  tail  nioving  on  the  water,  and  sign  for  latter. 

Beaver  Dam.  Make  sign  (or  Hkavi;r,  for  VVai  i;k,  and  for  Hom), 
— the  Inigers  in  latter  ^.ign  being  freijuently  separated  and  sometimes 
interloi  ked,  and  some  add  sign  lor  Tkke. 

Bed.  Hold  lett  hand,  bai  k  down,  lingers  extended  and  touching, 
ami  pointing  to  the  right  in  trout  of  and  close  to  lett  breast  ;  briiii,' 
right  hand,  bac  k  down,  fingers  extended,  touching,  and  pointing  to 
left  .ind  slightly  to  front  in  some  horizontal  plane  m  front  of  and 
close  to  li'tt  ;  move  the  right  hand  well  ou:  to  front,  a  trille  to  right, 
keei)ing  in  same  plane. 

Deaf-nnUes  inditate  the  four  posts  and  a  cf)vering  for  the  bed, 
ilrawing  hands  back  as  though  spreading  same  over  a  bed. 

Before.  (Sense  of  time.)  Hold  the  left  hand,  back  up,  in  front 
of  and  few  in<hes  from  centre  of  breast,  index  finger  extended 
pointing  to  frcmt  and  slightly  upwards,  others  and  tlunnb  closed; 
l)ring  tiie  right  hand  similarly  fixed  to  the  Iront  of  the  left  haml, 
passing  close  bv  and  over,  and  stopping  a  few  inches  in  front  of  it. 
knuckles  t)f  right  h.nul  same  height  as  li|)  of  left  index  linger,  right 
index  in  front  of  and  pointing  in  same  direction  as  left. 

Deaf-mutes  make  the  sign  fiir  Timk,  being  a  lapjiiug  of  tip  oi' 
right  index  against  back  of  left  hand  near  wrist,  other  fingers  and 
thumb  of  right  hand  closed,  and  then  hold  hands  as  in  Aheaii  or 
Advance. 

Before.     (Animals  and  comparison.)     Hring  the  left   hand,   Ikh  k  | 
lip,  lingers  extended  and  touching  in  front  of  centre  of  breast,  finger- 


HEniXD—ni'lL  7. 


6s 


jiciintins,'  to  front  niul  slij^litly  iii)war(is  ;  i>ring  right  Iiand,  hack  iii), 
index  finger  cxtcmlt'd,  oiiicrs  and  tlniinl)  (  loscd  lew  im  lies  in  front 
of  lett  hand,  knii<  kles  of  riglit  hand  licight  ot  lips  of  fingers  of  left, 
index  finger  pointing  to  front  slightly  ii|)\vards,  it  being  in  iVoiit  of 
((litre  of  left  hand.  'I"o  express  a  great  distanc  ;  before  or  in  ad- 
vaiKe,  the  right  hand  is  i)Ut  farther  to  the  front.  To  express  higher 
or  highest  rank,  say  of  several  chiefs,  make  the  proper  sign  to  denote 
the  chiefs,  then  jiointing  to  one  or  making  sign  {"or  him,  and  then 
the  above  sign  ;  this  would  exi)ress  that  they  were  all  chiefs,  but 
Mich  a  one  was  in  advan(  e  of  them  in  inihieiue  and  power.  (See  also 
An  IAD  and  Sui'i;riok.  ) 

The  sign  is  of  f,  juent  use  to  express  bravery.  For  instance,  a 
large  jiartyof  J'awnees  went  to  war;  then  make  sign  for  any  pa.iticu- 
lar  one,  and  then  the  toregoing  sign.     This  would   indicate  tlmt  he 


\  ntis 


went  in  advance,  rode  before  all  others,  fearless  of  danger, 
this  little  sign  might  convey  a  higher  tribute  to  dauntless  courage 
than  many  long  eulogies;  for  a  party  might  ])ass  through  a  (ountry 
tlii<  k  with  danger  and  death,  and  he  who  should  go  single-handeil 
in  the  midst  of  it  would  be  worthy  of  the  highest  praise  so  gener- 
'v  given  in  tlieir  Indian  songs,  and  this  is  a  reward  rich  in  honor 


on 


ac( Drding  to  their  views  of  the  matter. 

Deaf-mutes  make  the  sign  for  .\nimai,,  and  then  separate  liands  as 
exjiLiiied  in  .Ahkad. 

Behind.     ('I'ime. ;     See  After. 

l)iaf-miites  make  sign  for  Timk,  and  then  sejjarate  hands. 

Behind.  (Animals  and  (  omparison.)  Hold  left  hand,  l),i<  k  up, 
well  out  m  t'ront  of  centre  of  breast,  fingers  extended,  touching, 
pointing  to  front  and  slightly  ujjwards  ;  bring  the  right  hand,  ba(  k 
up.  in  rear  of  left,  index  linger  extended,  pointing  to  front,  slightly 
upwards,  and  being  in  rear  of  centre  of  left  hand,  its  tip  being  at 
height  of  knuckles  of  left  hand,  other  fingers  and  thuiub  closed. 
The  right  hand  is  brought  i'rom  the  front  over  the  left  to  its  po- 
sition. 

The  remarks  made  in  reference  to  Hkkoke  ap|)ly  with  equal  force 
to  this  gesture;  and  as  the  Indi.ms  iiold  bravery  the  greatest  virtue, 
they  necessarily  consider  ( owardice  the  greatest  vice.  There  are  no 
o.iths  in  any  Indian  language,  but  to  say  that  one  is  a  coward,  damns 
the  person  mo^t  completely. 

Remarks  under  HkiokI'.  for  de.if-nuites  ajtply  to  this  word. 

Below.  I'old  extended  left  hand,  back  up.  fingers  pointing  to 
Iront,  well  in  front  of  body  at  about  height  of  breast;  (  arry  the  ex- 
tended right  hand  under  left  some  inches,  according  as  is  wished  to 
express  how  tar  under  or  below.  Simply  pointing  below  witit  index 
finder  denotes  below.     (See  Infkkidr.) 

Deaf  mutes  use  the  same. 

Belt.  Carry  botli  partially-closed  hands  to  the  waist,  and  a  little 
to  rear  of  body,  right  on  right  side,  left  on  left  ;  bring  the  hands 
round  in  front  till  they  meet,  as  thcnigh  clasping  a  belt. 

Deaf-imitch  use  the  same  sign. 


66 


BERRY— BIG. 


Indian  women,  as  a  rule,  wear  belts;  men  only  the  one  for  tar- 
tridj^es,  and  tlie  narrow  one  next  tlic  skin  for  fastening  the  hreech- 
clolli. 

Berry.  Make  the  sign  for  KosEniru,  anil  then  distinguish  by  signs 
for  tlie  color,  si/e,  Use  when  ripe,  nianner  of  gathering,  such  as 
striking  bush  or  tree,  and  catching  fruit  on  blanket  spread  under 
same,  etc.,  and  also  by  some  description  of  the  l)ushes.  Ik'rries  are 
also  distinguished  by  the  animaU  which  are  fond  of  them. 

Deaf-mutes  denote  size  by  marking  off  with  index  and  thumb  of 
left  hand  a  small  part  of  tip  of  right  thumb,  giving  color  antl  size  of 
bushes,  etc. 

Best.     See  Hkiork  (sense  of  <  omparison). 

iKaf-mutcs  use  the  sU])erlalive  of  good, — i.e.  good,  better,  best — 
by  twice  raising  iiand,  as  in  CiooD. 

Bet.  Conception  :  From  collecting  in  a  pile  the  articles  wagered. 
Indicate  in  what  \va\  or  manner,  as  with  <  arils,  horse-race,  game  of 
ball,  etc.,  and  then  hold  parti.illy-(()mi)res^ed  hands,  fingers  pointing 
downwards,  tlui^e  of  right  hand  slightly  to  left,  of  left  slightly  to 
right,  about  eigliteen  inches  to  front,  slightly  to  right  and  left  of 
body,  hands  little  hnver  than  breast  ;  move  the  hands  simultaneously 
on  curve,  upwards  to  front,  and  then  downwards,  terminating  move- 
ment bv  bringing  hands  about  three  inches  aj)art,  and  few  inches 
lower  than  when  starting,  'i'his  reiiresents  the  two  piles  of  !)lankets, 
robes,  or  whatevi-r  may  have  been  wagered.  The  passion  for  L;and)ling 
is  strong  in  the  Indian  lu-art.  The  two  most  noticeable  characteristics 
are  the  high  stakes  for  whi(  h  they  will  play,  and  the  calm,  serene 
grace  with  which  they  will  lose  all  they  have  in  the  world. 

Deat-mute-,  make  sign  for  MoNKV,  and  then  throw  both  hands 
dfnvn wards  and  to  front. 

Betray.  Make  signs  tor  Lie  and  (iiVE,  then  bring  right  hand, 
back  up.  in  front  of  body,  index  finger  extended  and  pointing  U) 
front,  others  and  thund)  closed  ;  turn  the  index  finger  so  that  it 
points  to  right  .md  front,  and  thrust  the  hand  in  that  direction; 
sometimes  the  sign  for  Tkaii,  is  made  and  this  sign,  —  \ou ):;ai'e  me  lies, 
aihi  1 7vent  i\< tray  from  the  trail,  'i'he  manner  and  cin  timst;'nc(.^ 
art    usuallv  spec  i (led. 

l)eaf-mii!es  make  sign  for  Uevil  or  Wicked. 

Beyond.  Ib^hl  extended  left  hand,  bac  k  up,  in  front  of  bod\ 
about  I'M  inches,  ting<'rs  pointing  to  right  ;  bring  extended  right 
h.uul,  back  up,  between  left  and  body  same  height,  fingers  ])ointing  to 
left  ;  swing  the  right  hand  u])wards,  outwards,  and  then  ilownwanN 
on  curve,  beycjnd  left  hand,  turning  right  hand,  back  tlown,  n 
movement. 

nciif-niules  use  the  same. 

Big.      Ihing  the  hands  opposite  with   palms  towards  each  other, 
well  out  in   front  of  body,  hands  a  little  lower  than   shoulders,  ai:: 
few  iiu  hes  .ipart,  lingers  extended,  touching,  and  pointing  to  front, 
separate  h.uuls,  carrying  right  to  righi,  left  to  left,  kee[)ing  them  op-. 
posite  each  other.     This  would  seem  to  denote  big  in  the  sense  of 


lilG  BEl  I.Y—Bl.ACK. 


67 


l)road,  wide,  et<'.,  but  I  have  seen  it  used   frequently  in   sue  li   sen- 
tent  es  as  the  •'  Big  Chief,"  "  Big  Horse,"  etc. 

Deaf-mutes  use  tiie  same. 

Big  Belly.  Bring  harnls  in  front  of  and  close  to  abdomen,  fingers 
toiK  liing  and  sligiuiy  <  urved,  ])alnis  of  iiands  towards  each  other, 
inde.x  fingers  horizontal,  tips  (;t  lingers  of  the  hands  near  each  other, 
wrists  well  sejjarated  ;  bring  the  wrists  near  together,  increasing  the 
distance  between  tips  of  fingers  of  hand';.  l""ri(|ni'i\tly  this  sign  is 
made  by  simply  indicating  the  (  urved  surlace  of  a  large  belly  with 
extended  hands,  backs  of  hands  outward. 

Dcat'-mutes  use  the  same. 

Bird.  CoiK  eption  :  Wings.  Bring  the  hands,  nalm  outwards, 
fnigcrs  extended  and  touching  above,  to  right  and  left  in  front  of 
shoulders,  hands  same  height  ;  move  them  simultaneously  to  front 
and  downwards,  repeating  motion,  imitating  the  p.iotion  of  wings; 
tare  must  be  taken  to  imitate  closely.  The  wings  of  small  binls 
nitive  ra|)itll\  ;  tht)^e  of  large  ones  slowly.  Some  peculiarity  may 
have  tt)  be  nt)teil, — the  manner  of  flying  t)r  stiaring,  its  habits,  antl 
even  its  tt)ne  t)f  voice.  \  goose  woultl  be  knt)wn  by  indicating  the 
lt)ng,  slow  motion  t)f  its  wings  and  the  triangular  figure  taken  by 
tlu'si*  birds  hi  their  flight  to  the  South  or  tlistant  North,  ami  perhaps 
intlicating  the  noi^e  made  by  them.  'I"he  sign  for  Woodi'Kckek 
illustrates  this  point. 

Deaf-mutes  liolti  right  haml,  back  up,  near  mouth,  thumb  antl 
inde.x  exlentletl  antl  tout  hing  at  tips,  other  fingers  closeil ;  thumb 
antl  index  represent  the  bill  of  the  bird. 

Bison.     See  Buffalo. 

Bit,  ( J'or  animal.)  Plate  palmar  surface  of  spread  intkx  and 
thumb  t)f  right  hanti,  other  fingers  cltjsetl,  against  mouth.  The 
HIat  kfeet  ami  st)me  other  tribes  form  two  circles  with  thuud)s  and 
iuilex  fingers,  ami  press  same  ag.iinsl  i  heck  at  corners  of  mt)Uth,  to 
rei)resent  the  rings  of  the  bit. 

Deaf-mutes  make  sign  tor  Ikdn,  and  then  tiraw  index  fingers  across 
the  mouth,  right  to  right  antl  left  to  left. 

Bite.  Bring  right  hunti,  back  outwartls  antl  upwanls  in  front  of 
body,  fingers  t Dmpressetl,  partially  t  urved  and  touching,  thumb 
sliglitly  curveil,  antl  it^  tip  near  tips  t)f  fingers;  snap  sharply  tips  of 
first  and  second  fingers  against  tij)  of  tluunb,  re|>ealing  motion. 

Deaf-mutts  use  the  same. 

Bitter.  Touch  tongue  with  tip  of  index  of  right  hantI,  other 
fingers  clo.sed,  and  make  sign  fi)r  Bad. 

Deaf-nmtes  tou(  h  tongue  with  tip  o{  right  intiex,  antl  then  make 
wiv  fat  e. 

Bitter-Root.     Intlicate  the  shape  of  rot)t  with  extendetl  right  index, 
Dtlur  fingers  <  loseti,  antl  the  junk  blossom  about  t)ne  int  h  in  liiameter. 
I'lie  I'latheatls  and  adjacent  tribes  are  very  fonil  of  this;  the  root 
only  needs  drying  for  use. 

Black.  The  sign  for  Coi.f)K  with  many  tribes  is  used  for  Black, 
but  the  more  sale  way  is  to  point  to  something  black  ii\  coltjr. 


68 


BI.ACKIEET. 


Dent'-iiuitcs  touch  (he  eyebrow  with  tip  of  rij,'lU  index. 

Blackfeet  ilndian8\  Make  sij^ns  for  Mihiamn  and  for  I'.lack. 
The  agency  for  the  Hla(  kfeet,  lihxid,  and  Tiegan  Indians  is  lucated 
on  IJailger  Creek,  a  tiibntary  of  Medicine  Lodj^e.  about  eighty  miles 
from  l*"ort  .Shaw,  Montana.  'I'iie  valley  is  only  a  small  ojiening  in 
the  foot-hills  of  the  Rocky  Monntains,  which  are  about  eighteen 
milts  distant  from  the  agency.  The  buildings  are  constructed  of 
sawed  logs  and  enclosed  by  a  stoc  kaile.  'I'iie  soil  is  fertile,  anil  the 
stream  furnishes  plenty  of  water  for  irrigating  purposes.  There  are 
several  hmidred  acres  of  land  in  the  valley  adjacent  the  agent  y  build- 
ing, which  might  be  utiiizetl  for  agrit  ultnral  purposes.  Ninety-four 
acres  are  fenced  in  anil  under  cidtivation.  There  are  a  lew  log 
houses  antl  cansas  lodges,  t)ccupie(i  by  Indians,  scattered  about  the 
valley.  The  agent  in  his  rejuut  tor  iSSi  gives  a  total  population  of 
seven  thousand  five  hundreti  Imiians,  antl  claims  that  the  majority  of 
these  are  I'iegans. 

1  was  piesent  at  the  agency  on  July  4,  iSiSi.  The  Intiians  hatl 
been  inft)rmed  by  the  agent  that  it  was  a  great  "  Medicine"-day  for 
the  whites,  antl  they  ct)n)mencetl  tt)  gather  for  what  they  called  a 
"  ht)rse-anil-tot)t"  tlant :e  at  t)nc  I'.M.  Most  of  the  lllat  kfeet  and 
Blt)otls  were  away  hunting,  or  were  nt)rth  of  the  boundary-line, 
claiming  just  at  that  time  to  be  lt)yal  sulijects  of  the  "  Oreat 
Mtither,"  and  ht)iiing  to  set:ure  some  of  the  mt)ney  being  distributeil 
there.  Some  old  men  wht)  were  to  tlrum  antl  sing  first  arrivetl  just 
tjutside  the  stockatle  ;  then  t  ame  straggling  l'rt)m  all  directions  men, 
women,  antl  thiltlren.  The  braves  were  in  I'ull  tlress. — i.e.,  with 
painted  faces  antl  bt)ilies  ;  full  war  toggery, — bonnets,  shields,  guns, 
spears;  ptmies  tlecorateti  antl  jiaintetl, — a  paratle  of  savage  si)leiuK)r. 
The  Horse-Dante  ct)nsistetl  in  t  ircling,  charging,  shtniting,  firing 
of  guns,  etc.  A  small  nmnber  separatetl  from  the  main  body,  anil 
represenletl  the  I'iegans,  wiiile  the  larger  number  re|)resenteti  their 
enemies,  whom  the  few,  being  I'iegans,  easily  routetl.  The  ("ooi- 
danters  formetl  in  a  semicircle,  antl  in  their  costume  of  paint. 
breech-clt)ths,  heati-dresses,  looking  glasses,  anklets  of  skunk-skin, 
etc  .,  pertormetl  the  usual  Intlian  dance.  They  had  made  themselves 
as  hitiet)Us  as  jjossible,  and  in  this  respect  hati  met  with  perfect  sm 
cess.  The  olti  wt)men  and  chiltlren  and  some  men  were  seated  on 
the  ground  in  line  near  by,  and  in  their  shrill  metallic  voices  loudly 
a[)plautietl.  Near  the  entl  of  the  tlance,  after  the  hartl  breatl,  the 
coffee  in  wash-tubs  and  brass  kettles,  and  the  wheelbarrow-loads  ol 
bacon  had  been  ilistributeil  anil  nearly  all  eaten,  an  olti  Iiulian,  bent 
with  age,  a  few  gray  hairs  for  a  beard,  quaintly  gotten  up  in  his  old 
finery,  a  pair  of  iron  spectacles  hiding  his  sightless  eyes,  was  led  into 
the  t  ircle  of  dancers,  where  presents  were  made  to  him.  One  yonii^ 
man  gave  him  a  little  slick,  representing  a  pony.  This  occasioned 
many  shrill  cheers  from  the  outsiders  and  a  long  speech  from  the  oUI 
man,  who,  first  holding  his  hands  high  in  the  air  with  the  pa'n:> 
toward  the  sun,  and  then  placing  them  on  the  young  warrior,  matie 
his  prayer,  asking  that  the  blessing  of  the  God  in  the  sun  might  rest 


on  the  yoi 

Ik'  liid  ina 
i-'li'.,  he  lia 
saved  from 
he  finished 
tlie  old  ma 
lushed  up  ; 
thanking  h 
generous  vt 
wiiich  .some 
child.      As 
sky  behind 
nn'strable  tt 
liad  their  Ik 
i^illed  many 
lionoreti  the 
r  had   DO 
■luderstainlii 
I'yarance   tin 
I'he  Women 
'"lie  men  usn 
thetn  wear   ii 
'lie  nioccasi 
"lide  like  th 
'lie  front  t)f  X 
'iuee  bands.- 
Hla.  kfeet. 
nation,  who  < 
''here  is  a  ; 
tliree  bands, 
'act   that   the 
soiled  their  ni 
tliis  band,  wl 
•ire  called  " 
I'-'Uil  ()(•  (Ih- 
•^outluv.ird  Ml 
I'iwl  the  coiHU 
tills,  very  war 
out  of  this  c, 
''lans  to  the 
5,'ives  the  HIat 
"ext.  and  the 
'lieir  mvth 
>^orth  n)a(le  ev 
tain.      The  cl 
pt'ople  saw,  at 
•^forth  calletl  ' 
'w'o  huge  rock- 
I't'i)Mes  at  j.res( 


BLACK  FRET. 


69 


on  the  younjij  man.    He  remin(le(l  this  God  of  tin-  gifts  and  sacrirues 
he  had  made  to  Him,  the  ponies,  heails,  tol».i(i-o,  dotii,  skins,  pijtes, 


uiiL'   man   miij: 


ht   I 


)e 


etc.,  lie  liad  given  Hini,  and  asked  tluit  this  yo 
saved  from  harm,  and  meet  witli  suc(  ess  in  war  and  in  i)ea(e.  As 
lie  finished,  the  yotith  turned  and  i)assed  the  palin^  of  his  li.inds  over 
the  old  man,  from  his  head  down  over  the  body,  and  all  the  dancers 
rushed  up  and  did  the  same  thing,  in  this  way  asking  a  blessing,  ,ind 
thanking  him  for  his  ailvice  and  the  good  *'  medicine"  made  for  the 


le  01 


man's  gilts  were  wrapped  up  in  .1  blanket, 


)re>ente(t  linn,  aiu 


1  he 


was 


led 


I  way  i)V  a 


litth 


generous  youth.  'I'he 
whicli  some  one  had  | 
child.  .\s  the  sun  was  sinking  in  the  rose  and  purple  light  of  the 
•,kv  behind  the  mountains,  they  scattered  out  to  the  log  hnts  and 
miserable  tejiees,  or  drifted  roun<l  the  agenc  v  building.  Thev  had 
had  their  howl,  their  dance,  ami  their  feast,  ami  in  imagination  had 
killed  many  of  their  enemies,  and  in  their  estimation  had  especially 
iionored  the  glorious  natal  d.iy  of  the  Kepul>lic 

I  had  no  difficulty  in  ( onversing  wi»h  these  Indians,  though  not 
understanding  one  word  of  their  vocal  language.  In  pi'rsonal  ap- 
IHar.mce  thev  are,  at  piesent,  inferior  to  the  other  IM.iins  tribes. 
The  women   part  the  hair  in   the  middle,'  and   usually  wear  it  loose 


'I' 


le  men  iisu  illv  i)art  it  on  oiu-  side,  soin 


le  few  iiiaid  it  ;   but  mo^t  of 


them  wear  it  loose,  wliilst  others  b.ing  it  in  frmit  like  the  (!rows. 
The  moccasin  fairlv  distinguishes  them  from  other  tribes.  It  is 
Ml  iile  like  that  of  the  Prairie  (^iros  \'eiitres  ;  but  the  bead  work  at 
tlie  front  of  the  upper  terminates  in  three  |)rongs,  to  represent  tiie 
three  bands, — i.e.,  the  Blackleef,  the  iSlood  Mlackfeet.  and  the  I'iegan 
Hhukfeet.      Tradition   clearlv 


IXIil 


Us  to  a   Northern   origin   for   \\\ 


IS 


nation,  who  call  themselves  bv  a  word  which  means  "  Tlie  IVoph-." 
There  is  a  slight  dialectical  difference  mi  the  vocal  language  of  the 
three  bands.  'I'liey  claim  that  the\  got  the  name  iilackfeet  from  the 
fact  that  the  black  soil  of  the  I'ar  North,  where  they  formerly  livi-d, 
soiled  tlieir  moccasins.  The  Piegans  were  so  named  from  a  chief  of 
this  band,  who  wore  a  robe  batllv  dressed  and  spotted.      Tlie  Hlooils 


are  calleil 


K 


lara. 


lucli  means  old-time  people 


There  is  a  sub- 


In  tl 


leir  migration 
1 


hand  of  the  Piegans  whom  they  call  "  Hlood> 

soiitlnvard  they  kept  near  an<l  parallel  to  the  main  ilivide,  and  occii 
[lied  the  country  as  far  south  as  .Salt    Like.     Thi-y  were  very  nimier- 
oiis,  verv  warlike,  and  were  not  onlv  able  to  drive  the  Snake  Indians 


out  ol 


thi 


s  countrv 


but   1 


lold    their  own   against   the 


.M 


ountain    In- 


dians to  the  west  and  tlie  Plains  Indians  to  the  east.  Tr.idition 
i;ives  the  Hlackfeet  jiroper  the  most  northern  location,  the  I'loods 
next,  and  the  Piegans  next  to  the  south. 

Their  myth  of  creation  is  that  .m  Old   Man  who  lived   in   the   f.ir 
North  made  everything,  prairie  and  mountain,  and  .ill  that  they  con- 


tain. 


The  chief  said    to   me 


rile  Old    Man  of  the   North   our 


people  saw,  and  we  have  seen  his  works.  Tiiere  is  a  river  in  the 
•N'lrth  called  'The  River,'  wliere  the  Old  Man  pla.yed.  There  are 
two  huge  rocks  there,  which  he  used  to  play  with  as  boys  play  with 
pebbles  at  present.     'These  rocks  have  worn  a  deep  trail  in  the  solid 


70 


BI.ACKFF.F.T. 


rock  where  they  have  been  rolled  about."  They  claim  that  the 
(iros  Ventres  of  the  Prairie  lived  with  them  in  i)eace  until  1862,  at 
whi<  h  time  a  war-party  of  Snakes  went  to  a  Gros  Ventres  ramp, 
which  was  near  Hear-1'aw  Mountain,  where  they  met  two  Gros 
Ventres,  whom  they  killed,  and  got  from  them  a  white  pony,  which, 
as  they  returned,  they  gave  to  some  I'iegaus  whom  they  met  and 
made  j)eace  witii.  Afterwards,  the  Gros  Ventres,  seeing  the  horse, 
said  the  Piegaiis  had  committed  the  murder,  and  this  led  to  the  sub- 
sequent war  with  that  tribe  and  their  separation.  They  have  a  i)lu- 
rality  of  wives,  and  marrying  an  elder  sister  gives  them  certain 
claims  on  younger  sisters,  whom  they  call  wives  even  before  marriage. 

The  Sarcees,  a  Northern  band  or  tribe  of  Indians,  are  mixed  uj) 
with  the  Bloods  and  Blackfeet,  and  these  three  bands  are  friendly 
with  the  (-rees.  The  Piegans,  however,  do  not  like  the  latter,  and 
call  them  thieves  and  liars. 

In  about  1841  they  contracted  the  smallpox  from  tiie  white  jieople 
at  Henton.  They  admit  that  word  was  sent  them  not  to  ( ome  there, 
but  they  had  no  other  place  to  tr.ide,  and  went,  and  as  a  result  the 
Piegans,  who  formerly  numbered  fourteen  bands,  eac  h  as  large  as 
their  entire  number  now,  were  swept  away.  Some  bands  came  out 
of  this  awful  onli-al  with  oidy  one  or  two  families.  Their  treatment 
for  this,  as  well  as  chickenpox  and  measles,  is  almost  certain  death, 
vi/.,  hot -steam  baths,  followed  by  plunges  or  being  thrown  into 
cold  water.  These,  with  such  accessories  as  dirt  and  constant  ex- 
posure, leave  little  ground  for  wonder  that  they  were  so  nearly  wij)ed 
out.     They  again  suffered  severely  froiu  smallpox  in  1868-69. 

The  belief  entertained  by  these  Indians  of  their  ghostly  future 
state,  wandering  a!)out  in  the  dreary  land  of  sand-hills  north  of 
Cypress  Mounlains,  is  worthy  of  special  notice,  as,  with  the  excep- 
tion of  the  Ciros  Ventres  of  the  Prairie  (who,  without  doubt,  derived 
the  belief  from  them),  I  kn.)w  of  no  other  tribes  that  have  similar 
religious  views.  The  tangible  evidence,  to  them,  of  tiiis  country 
being  inhabited  by  departed  spirits  is  seen  in  the  little  circles  of 
small  stones  which,  they  clai'n,  fasten  down  the  invisible  tepees.  In 
the  centre  of  these  circles  .•»re  small  piles  of  stones,  where  the  fires 
are  built,  and  they  have  he  ird  the  talking  and  singing  of  the  ghostly 
inhabitants.  They  also  lielieve  that  after  a  time  the  spirits  come 
back  to  their  former  hal>itations,  and  this  belief  has  been  a  source  of 
annoyance  to  the  agent,  in  that  they  would  not  live  in  a  house  after 
a  death  had  taken  place  there.  It  also  accounts  for  the  destruction 
of  tepees,  etc.  They  gave  me  two  accounts  of  scalp- taking.  Said 
one,  "  Long  ago,  near  here,  the  Snakes  and  Piegans  were  a!)out  to 
have  a  fight.  The  two  tribes  approached  each  otlier  from  opposite 
sides  of  a  river,  each  reaching  the  bank  at  the  same  time.  The 
stream  was  swollen  with  recent  rains  and  the  current  very  swift.  The 
Snakes  called  out  and  made  signs  for  the  Piegans  to  select  their 
bravest  man,  and  they  (the  Snakes)  would  do  the  same.  These  two 
men  would  wade  into  the  stream,  and  by  personal  combat  decide  the 
controversy.     This  was  done,  and  the  Piegan  drowned  the  Snake  ami 


.savin<r  buffalo- 


BLACKFI'.ET. 


7« 


'.wam  asliore.  As  tlie  body  of  the  Snake  was  tloatin^  ilowii  the 
stream,  some  Piegans  ran  along  tlie  shore,  f,'ras|te(l  tlie  body  by  tlie 
li:iir,  and  rut  off  the  scalp  as  a  trophy, — an  evidence  of  the  great 
fii,'lit  in  the  river,  and  the  grand  bravery  and  strenglii  of  the  I'iegans." 
'1  he  Indian  who  told  me  this,  however,  did  not  seem  to  have  |)erfect 
confidence  in  it,  for  he  adiied,  "  We  take  the  scalps  to  make  the  war 
stroni,'  ;  and  when  the  women  and  children  see  the  scalps  of  their 
enemies  their  hearts  will  be  glad."  The  second  account,  and  the 
one  to  which  they  ascribe  a  sacred  character,  was  j,'iven  me  as  fol- 
lows: " 'I'he  Old  Man  who  made  us.  and  who  created  ail  things, 
played — i.e.,  gambled — with  a  similar  Old  Man,  who  made  the  i)eople 
on  the  other  side  of  the  mountains.  We  have  seen  the  huge  boulders 
which  they  used  for  this  purpose.  Tlie  ()lil  Man  from  l»eyond  the 
mountains  won  all  the  mountain-sheep  and  elk,  and  left  only  the 
buffalo  and  antelope.  .After  all  the  game  had  been  lost,  our  Old  Man 
wagered  his  head  against  that  of  the  other  (Jld  Man  and  won,  but  in 
consideration  of  a  return  of  part  of  tlie  game,  he  only  took  his  scalp, 
and  when  he  di<l  this,  said,  'When  anv  of  your  young  men  kill  any 
of  mine  they  shall  take  their  scalps,  and  when  any  of  mine  kill  yours 
they  shall  do  the  same,  and  this  will  make  them  chiefs.'  " 

They,  however,  in  <(jmmon  with  all  other  Indians,  believe  that 
one  killed  in  battle  and  s(  alped  goes  to  the  hereal'ter  willi  all  the 
pomp  and  glory  of  a  successful  war-party  returning  with  the  scalps 
of  their  enemies,  whilst  one  who  dies  from  old  age  or  sickness  goes 
in  a  much  more  inglcjrious  fashion.  The  Medicine-l^odge-Dance  of 
the  Rlackfeet  takes  the  place  (jf  the  .Sini-Dance  with  other  Plains 
tribes,  but  the  details  are  sufficiently  differi-nt  to  justify  a  description. 
A  woman  who  has  kin  at  the  point  of  death,  or  for  otiier  reasons 
similar  to  those  which  prompt  the  men  to  make  the  vow  in  the  Sun- 
Dance,  makes  a  |)romise  to  the  God  in  the  sun,  just  at  sunrise  or  sun- 
setting.  The  vow  is  made  in  the  winter  or  early  spring,  though  the 
(lance  tloes  not  take  place  until  the  berries  are  ripe,  about  August. 
Tiie  men,  when  surrounded  by  danger,  can  and  do  promise  that  tliey 
will  iiave  some  of  their  women  kinsfolk  make  llie  Medicine-Lodge- 
Dance.  After  the  woman  has  made  the  promise,  and  commenced 
saving  buffalo-tongues,  her  clothes  and  her  travois  must  be  painted 
red,  and  her  lodge  in  camj)  must  have  fresh  green  brush  put  around 
it  at  each  camp  they  make.  In  addition  to  the  original  vow,  there 
must  be  a  daily  one  of  purity. 

Sweat-Houses  are  made  prior  to  the  Medicine-Lodge,  three  before 
locating  the  camp  for  tlie  dance,  and  the  la-,t  one  locates  the 
Medicine-Lodge.  The  soldier  band  cuts  the  willows  for  what  might 
be  properly  called  the  Medicine-Lodge  Sweat-Mouse,  which  is  made 
uf  one  hundred  willows.  These  young  men  go  out  for  the  willows 
on  horseback,  and  circle  about  the  camp  as  they  return.  Any  one 
wiio  may  be  away  from  camp,  coming  across  one  of  these  Sweat- 
Houses,  knows  at  once  where  and  when  the  Medicine-Lodge-Dance 
will  take  place.  The  Sweat-Houses  are  made  the  last  four  days  prior 
to  the  building  of  the  Medicine-Lodge.     The  young  men,  gaudily 


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Sciences 

Corporailion 


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23  WI;'iT  MAIN  STREET 

Ml  RSTER,  N  Y.  14SS0 

(7>6)  S72-4S0S 


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7a 


BLACKFEET. 


decorated,  drag  the  brush  with  lariats  to  camp  for  the  lodge,  and  fire 
at  it  as  they  drag  it  along.  The  centre-pole  is  hauled  on  a  travois, 
and  this  is  also  fired  at  as  they  carry  it  to  camp.  The  centre-pole, 
as  they  call  it,  which  corresponds  to  the  Sun-Dance-Pole,  is  selected, 
and  an  old  man,  who  must  be  able  to  count  four  "  coups,"  makes  a 
speech  at  the  foot  of  the  tree  before  it  is  cut,  and  strikes  the  tree, 
which  is  then  cut  down.  During  the  felling  the  tree  is  constantly 
fired  at  by  the  warriors.  Some  of  the  young  men  are  selected  to  go 
out  and  get  a  fresh  buffalo-skin,  which  two  of  the  bravest  cut  up  into 
strips  and  tie  to  the  willows  at  the  forks  of  the  centre-pole.  A  hole 
is  made  near  the  foot  of  the  pole  for  a  fire,  and  the  tail  of  the  buffalo 
hangs  down  from  tlie  forks  of  tiie  pole  some  feet  above  it.  The 
young  man  who  has  stolen  the  most  ponies  since  the  last  dance  is 
allowed  to  put  pieces  of  brush,  one  for  each  lot  of  ponies  stolen,  on 
the  fire  made  in  the  hole,  and  should  he  be  able  with  his  limited 
number  of  sticks  to  build  a  fire  large  enough  to  burn  the  tail,  he  is 
estimated  a  great  warrior. 

The  medicine-man  has  a  separate  lodge  for  himself  opposite  the 
door  and  outside  of  the  big  lodge,  which  faces  the  east.  He  fasts 
and  dances  to  the  sun,  blowing  his  whistle.  He  is  painted  in  differ- 
ent colors,  and  he  must  have  no  water,  and  only  after  dark  can 
he  eat,  and  then  only  the  inner  bark  of  the  cottonwood-tree.  In 
dancing  he  holds  up  his  hands  and  has  strings,  made  of  the  uiuler- 
wing  feathers  of  an  eagle,  tied  to  his  fingers.  A  picture  of  the  sun 
is  painted  on  his  forehead,  the  moon,  Ursa  Major,  etc.,  on  his  body. 
The  dance  continues  four  days,  and  should  this  medicine-man  drink, 
it  is  sure  to  cause  rain,  and  if  it  rains,  no  other  evidence  of  his  weak- 
ness is  wanted  or  taken.  He  is  deposed  as  high-priest  at  once,  and 
another  is  put  in  his  little  lodge  as  chief  medicine-men.  Sometimes 
they  allow  him  a  little  food,  as  they  say,  "Two  bites  the  first  day, 
four  the  second,  six  the  third,  and  eight  the  fourth."  He  is  put  in 
his  little  lodge  with  great  ceremony,  of  which  dancing  and  drum- 
ming is  the  principal  feature.  Insicle  the  big  lodge,  the  young  men, 
gaudily  painted  and  in  war  costume,  dance  and  ciiarge  across  towards 
each  other,  dividing  themselves  into  two  parties,  recount  their  deeds 
of  bravery  and  valor,  make  gifts,  etc.,  and  those  who  have  made  the 
"  vow"  dance  as  the  Sioux  do  in  the  Sun-Dai. ce,  mutilate  themselves, 
etc.  Many  gifts  are  made  to  the  sun  j  i.e.,  placed  on  the  Medicine- 
Lodge.  The  feasting  is  principally  on  buffalo-tongues,  of  which 
there  are  as  many  as  tlie  woman  who  made  the  vow  has  been  able  to 
gather.  The  tongues  contributed  are  all  carried  to  her  lodge  whole, 
and  are  cut  by  her  for  drying  anil  packed  away  in  par-fleches.  At 
the  Medicine-Lodge  each  woman  is  obliged  to  take  a  tongue,  break 
off  a  small  portion,  give  it  to  the  sun  and  announce  her  purity.  The 
man  who  cuts  the  holes  in  the  breasts  of  the  men  who  are  to  be  tied 
to  the  central  pole  must  have  captured  a  lance  from  the  enemy.  A 
shield  is  tied  to  the  muscles  at  the  back  of  shoulder,  and,  as  in  the 
Sun-Dance,  they  have  to  dance  until  tliey  tear  themselves  loose. 
Sometimes  the  medicine-man  presses  his  weig  t  against  the  victim-^ 


BLA  CKFEE  T—BLANKE  T. 


73 


len, 
ards 


Ives, 
ine- 
lich 
e  to 
lole, 
At 
reak 
riic 
tied 
A 
the 
oosc 
tiiii'^ 


of  self-torture.  They  have  a  story  that  a  long  timo  ago  a  man  wan- 
dering about  was  taken  up  to  the  sun  and  cared  for,  and  to  him  tliey 
pray,  dance,  and  make  gifts.  They  also  have  a  Medicine-Pipe-Dance. 
For  this  tobacco  is  saved  up,  a  bundle  is  made,  tied  with  strings  of 
elk-  and  deer-.ikins,  and  when  opciied,  the  sounds  made  by  these 
animals  are  imitated.  Tlie  bundle  also  contains  a  pipe  handed  down 
from  generation  to  generation,  used  only  for  this  special  smoking 
and  several  other  kinds  of  "medicine." 

The  practice  of  surgery  is  rare  among  Indians,  and  although  tliese 
people  do  occasionally  invoke  its  aid,  they  hardly  seem  justified  by 
its  results.  In  one  case  I  learned  that  two  holes  were  bored  in  the 
upper  part  of  a  man's  chest,  who  had  astiima,  for  the  purpose  of 
blowing  out  the  evil  spirit,  who  liad  possession  and  caused  the 
trouble.  Another  case  was  that  of  a  woman*  sick  with  brain  fever. 
A  hole  was  bored  in  her  head  to  let  the  evil  spirit  out.  It  is  hardly 
necessary  to  say  that  both  patients  died. 

These  Indians  do  not  keep  an  account  of  their  individual  ages, 
and,  whatever  they  may  once  have  been,  are  now  inferior  mentally, 
morally,  and  physically  to  the  other  Phiins  tribes,  and  beyond  any 
of  them  have  suffered  reduction  by  wars  and  disease,  but  princi- 
pally the  latter,  to  an  extent  with  wiiich  {t\s  of  the  others  are  com- 
parable. 

Blackfeet  (Sioux  Indians).  Make  sign  for  Sioux  and  for  Black- 
feet.  There  are  several  stories  toUl  as  to  the  manner  in  which  tliis 
band  of  Sioux  Indians,  now  located  at  Standing  Rock  Agency,  on 
the  Missouri  River,  received  its  name.  The  first  one  I  heard  was  to 
the  effect  that  a  cliief  became  jealous  of  his  wife  and  compelled  her 
to  keep  the  soles  of  her  moccasins  constantly  blackened  with  cliar- 
coal,  so  that  he  could  trail  her  wherever  she  might  go.  Tiie  second 
was  that  a  number  of  warriors  started  out  after  the  Crow  Indians, 
succeeded  in  capturing  some  ponies,  but  on  account  of  subsequent 
carelessness  allowed  themselves  to  be  surprised  and  some  of  the 
number  killed,  and  lost  their  camp  e(piii)age  as  well  as  tlie  stolen 
ponies;  returning  home,  the  country  had  been  burnt  over,  soon  their 
moccasins  were  won,  away,  and  the  l)lackened  stubble  nnitilated  and 
tattooed  their  feet.  The  chief,  with  the  party  and  his  followers,  were 
ever  after  called  Blackfeet.   (See  Sioux.) 

Blanch.  Pass  the  palm  of  right  hand  over  face,  and  make  sign  for 
Another.  The  face  is  changed,  it  is  another  face,  either  tlirongh 
fear  or  whatever  may  have  been  the  cause.  The  Arapahoes,  instead 
of  saying  "a  person  turned  white,"  say  "  turned  red  with  fear,"  and 
they  make  the  sign  for  a  red  color  shooting  up  into  the  face.  I  have 
also  seen  both  hands  held  in  front  of  face,  backs  out,  fingers  extended 
and  separated,  and  a  fluttering  motion  given  to  hands. 

Deaf-mutes  make  the  sign  for  White,  and  then  holding  closed  right 
hand  near  face,  extend  the  fingers  as  the  hand  is  raised,  to  denote  tlie 
wliite  color  being  thrown  intc    he  face. 

Blanket.  Conception :  Wrapping  about  shoulders.  Bring  the 
closed  hands,   palms  towards  each   other,   opposite  and   near  each 


74 


BLESS    YOU— BLUE. 


shoulder ;   move  the  right  hand  to  left,   left  to  right,   terminating 
movement  when  wrists  are  crossed,  right  hand  nearest  body. 

Deaf-mutes  make  sign  for  Woollen  Cloth,  and  then  draw  the 
hands  backwards  from  front,  as  though  spreading  blanket  over  a  bed. 

Bless  You.  Raise  both  hands,  palm  outwards,  to  front  and  up- 
wards, arms  fully  extended,  hands  raised  towards  person,  fingers 
extended,  touching,  and  pointing  upwards ;  lower  hands  several 
inches,  at  same  time  pushing  them  outwards  slightly  towards  the 
person  ;  repet .  motion.  Sometimes  the  palms  of  hands  are  first  held 
towards  the  sun,  and  then  towards  the  earth,  and  then  the  above, 
thus  asking,  as  they  say,  the  blessing  of  the  Father  and  Mother  of  all 
life  and  power  to  rest  on  one. 

Deaf-mutes  close  the  right  hand  over  the  mouth  ;  then  carry  the 
hand  outwards  and  downwards  towards  person,  open  the  hand, 
turning  it  palm  outwards. 

Blind.  Bring  both  extended  hands,  backs  outwards,  in  front  uf 
and  close  to  eyes,  right  hand  nearest  and  both  hands  parallel  to 
face;  move  right  hand  slightly  to  left,  left  to  right.  Frequently  the 
palmar  surface  of  ends  of  fingers  are  placed  against  closed  eyes,  this 
to  denote  the  physical  affliction  of  blindness,  and  the  former  when 
used  in  a  metaphorical  sense. 

Deaf-mutes  place  the  palmar  surface  of  index  and  second  fingers 
over  closed  eyes. 

Blood.  Bring  right  hand,  back  outwards,  first  and  second  fingers 
extended  and  separated,  otliers  and  thumb  closed,  in  front  of  mouth, 
tips  of  first  and  second  fingers  pressed  against  nostrils;  move  the 
hand  to  the  right  and  downwards,  giving  it  a  tremulous  motion. 
Sometimes  the  position  of  the  hand  is  changed  so  tiiat  the  first  and 
second  finders  point  downwards  from  nose,  and  then  the  hand  is 
moved  downwards  and-  to  front,  and  a  tremulous  motion  given  it. 
Some  Indians  hold  the  right  hand  in  front  of  mouth,  thumb  and 
fingers  extended  and  separated,  pointing  upwards  and  to  front,  and 
move  the  hand  upwards  to  front  and  then  downwards  from  mouth, 
indicating  the  flow  of  blood  from  the  mouth  and  nose  of  a  wounded 
buffalo.  I  have  also  seen  the  extended  index  of  right  hand,  other 
fingers  and  thumb  closed,  held  near  leg  or  thigh,  and  the  hand 
moved  or  thrust  outwards  with  a  vibratory  motion  to  indicate  the 
spurting  of  blood  from  a  large  vein  or  artery,  and  then  the  sign  for 
Rkd  made. 

Deaf-mutes  indicate  the  red  color  and  the  flowing. 

Blood  (Indian).  Bring  the  right  hand,  back  up,  in  front  of 
mouth,  index  finger  extended  and  pointing  to  left,  other  fingers  and 
thumb  closed  ;  draw  the  index  finger  horizontally  to  right,  between 
or  just  touching  lips.     (See  Blackfeet.) 

Blue.  Point  at  or  touch  something  of  that  color.  Sometimes, 
but  rarely,  the  sign  for  a  clear  sky  is  made,  indicating  that  the  clouds 
have  all  passed  away.  Many  Indians  do  not  note  any  difference  be- 
tween blue  and  black,  and  very  light  blue  they  sometimes  call  green. 

Deaf-mutes  indicate  the  arch  of  the  heavens  for  blue. 


Bluff.     B 

front  of  bo( 

for  a  small  1 

high  as  one 

mountain. 

(See  Mo'iNT 

Deaf-mute 

back  of  near 

Boat.     Cc 

out  in  front  ( 

rear,  a   littlt 

carried  back 

hands  to  rea 

tions  are  mar 

ill  the  nature 

nearly  to  rig! 

side  of  body, 

birch-bark  ca 

the  curved  an 

to  denote  the 

Deaf-mutes 

bring  lowei    ( 

finger<;.— a  .sc 

boat. 

Boil.  (Tumi 
right   hand  o 
sometimes  ad( 

Boil  (To), 
vessel,  then  t 

Bone.     Mak 

long  time;   to 

bone  in  anima 

Deaf-mutes  i 

Bonnet.     C; 

"an is  it,  finger 

taneously  to  fr. 

used,  other  fin; 

Heaf-mutes 

ti'l's  of  thumbs 

to  denote  the  c 

Born.     Cone 

lip,  in   front  o 

touching,  poini 

^vards  and   out 

speaking  of  the 

speaking  of  the 

parturition. 

Deaf-mutes  c 
'"runt  and  slight 


BLUFF— BORN. 


75 


Bluff.  Bring  the  closed  right  hand,  back  outwards,  well  out  in 
front  of  body,  forearm  nearly  vertical  ;  push  the  hand  up  slightly 
for  a  small  bluff,  and  increase  it  according  to  height  of  hill;  i.e.,  as 
high  as  one  could  reach  in  this  way  would  be  the  highest  bluff  or 
mountain.  For  several  bluffs,  a  hilly  country,  botli  hands  are  used. 
(See  Mo^;ntain.) 

Deaf-mutes  indicate  the  surface  of  hills,  bluffs,  and  mountains  with 
back  of  nearly-extended  hand  or  liands. 

Boat.  Conception :  To  paddle.  Bring  both  closed  hands  well 
out  in  front  of  body,  right  hand  over  left ;  swing  the  hands  to  the 
rear,  a  little  to  left  and  slightly  downwards,  as  the  hands  are 
carried  back  in  front  of  body ;  place  right  under  left  and  swing  the 
hands  to  rear,  a  little  to  tiie  right  and  downwards.  These  mo- 
tions are  made  by  elbow  and  shoulder  action,  and  the  hands  are  held 
in  the  natural  position  when  grasping  a  paddle,  viz.,  back  of  right 
nearly  to  right,  back  of  left  to  left,  .vhen  making  the  motion  on  left 
side  of  body,  and  the  reverse  when  making  it  on  right  side.  Tiie 
birch-bark  canoe  is  indicated  usually  by  above  sign,  and  then  hold 
the  curved  and  compressed  right  hand  in  front  of  body,  back  down, 
to  denote  the  curved  prow  of  same. 

Deaf-mutes  partially  curve  and  very  slightly  compress  the  hands, 
bring  lovvei  edges  together,  and  join  the  tips  of  little  and  third 
finger". — a  scoop-shaped  position  of  the  hands  denoting  shape  of 
bo:it. 

Boil.  (Tumor.)  Press  the  little  finger  of  the  closed  and  compressed 
rigiit  hand  over  and  against  the  part  supposed  to  be  afflicted,  and 
sometimes  add  sign  for  Sick  over  this  part. 

Boil  (To).  Make  sign  for  whatever  fluid  it  may  be,  the  sign  for  the 
vessel,  then  the  sign  for  Spring  (water). 

Bone.  Make  sign  for  the  animal,  for  Die;  lie  on  the  ground 
long  time;  touch  part  of  body  or  limb  corresponding  to  place  of 
bone  in  animal,  and  then  point  to  something  white. 

Deaf-mutes  touch  the  teeth  with  index  finger. 

Bonnet.  Carry  hands  alongside  of  rear  part  of  head,  palms  to- 
wards it,  fingers  extended  and  pointing  upwards  ;  move  hands  simul- 
taneously to  front ;  sometimes  spread  thumbs  and  index  fingers  are 
used,  other  fingers  closed.  (See  War-Bonnet.) 

Deaf-mutes  indicate  the  string  down  side  of  cheeks  either  with 
tips  of  thumbs  or  tips  of  index  fingers,  and  also  pass  hand  over  head 
to  denote  the  covering  of  same. 

Born.  Conception;  Issuing  from  loins.  Bring  right  hand,  back 
up,  in  front  of  centre  of  body  and  close  to  it,  fingers  extended, 
t'>iu:iiing,  pointing  to  front  and  downwards;  move  the  hand  down- 
wards and  outwards  on  curve.  This  sign  is  used  by  parents  in 
speaking  of  their  children  at  any  time  of  life,  and  is  also  used  in 
speaking  of  the  young  of  any  animal,  as  well  as  to  describe  the  act  of 
parturition. 

Deaf-mutes  cross  the  hands  as  in  Bahv,  and  then  move  them  to  the 
front  and  slightly  tlownwards. 


76 


BORROW— BOW. 


Borrow.  Make  sign  for  Give  (to  you  or  to  me),  Bv  and  Bv, 
and  then  Give.  There  is  no  such  word  as  loan,  but  the  Indians 
say,  "Give  it  to  me  for  a  time  (usually  specifying  duration),  and  I 
will  give  it  back." 

Deaf-mutes  use  the  same  sign. 

Bow.  Conception :  Bending  bow  to  shoot.  Bring  left  hand, 
back  to  left,  well  out  in  front  and  little  to  left  of  body,  left  forearm 
nearly  horizontal,  hand  about  height  of  left  breast;  close  the  fingers, 
except  index  ;  place  the  extended  thumb  on  second  finger,  press  the 
index  finger  around  end  and  sides  of  thumb;  carry  the  closed  right 
hand,  back  nearly  upwards,  thurr.b  extended,  and  pressing  against 
second  joint  of  index  finger,  so  that  Ixack  of  second  joint  of  this 
finger  shall  rest  against  back  of  thumb  of  lef.  hand  ;  then  draw  the 
right  hand  little  to  right  and  well  to  rear,  very  slightly  upwards. 

Deaf-mutes,  same. 

The  material  used  in  making  bows  depends  on  the  locality.  On 
our  almost  treeless  prairies  nearly  every  species  of  wood  found  is 
brought  into  service.  I  was  once  with  a  party  of  Indians,  and  it 
was  desirable  that  we  should  have  a  bow.  There  seemed  to  be  no 
suitable  material,  but  one  of  them  found  an  old,  broken  ash  wagon- 
bow  lying  along  side  of  the  road.  .  It  was  taken  into  camp,  greased, 
warmed  by  the  camp-fire,  trimmed  with  their  hunting-knives,  slowly, 
carefully,  and  skilfully  bent  into  shape,  and  quite  a  shapely  and  ser- 
viceable article  was  the  result.  Among  the  Plains  Indians,  bows  are 
made  from  oak,  hickory,  ash,  elm,  cedar,  osage-orange,  one  or  two 
varieties  of  willows,  plum,  cherry,  bull-berry,  and  otiier  bushes,  and 
from  the  horns  of  the  mountain-sheep  and  elk. 

"  The  bow — the  weapon  so  long  in  use  among  the  different  Indian 
tribes  of  this  continent,  so  typical  of  Indian  life,  and  the  mere  men- 
tion of  which  always  associates  our  ideas  with  the  red  men — is  made 
of  various  kinds  of  wood,  and  its  manufacture  is  a  work  of  no  little 
labor.  Even  at  this  day  the  bow  is  much  used,  and  although  an  In- 
dian may  have  a  gun,  he  is  seldom  seen  without  his  long-bow,  and 
quiver  well  filled  with  arrows.  The  gun  may  get  out  of  order,  and 
he  cannot  mend  it;  the  ammunition  may  become  wet,  and  there  is 
an  end  of  hunting;  but  the  faithful  bow  is  always  in  order,  and  its 
swift  arrows  ready  to  fly  in  wet  as  well  as  dry  weather.  Tlius  reasons 
the  savage,  and  so  keeps  his  bow  to  fall  back  upon  in  case  of  accident. 

'•  Until  the  invention  of  breech-loaders,  it  is  a  fact  well  known  to 
frontiersmen  that  the  bow  was  a  far  more  deadly  weapon  at  close 
range  than  the  best  rifle.  A  warrior  could  discharge  his  arrows  with 
much  greater  rapidity  and  precision  than  the  most  expert  woodsman 
could  charge  and  fire  a  muzzle-loading  rifle.   .   .   . 

"The  Indian  boy's  first  lesson  in  life  is  to  shoot  with  a  bow.     He  I 
is  furnished  with  a  small  bow  and   *  beewaks,'  or  blunt  arrows,  so  lie 
will  hurt  nobody,  and  with  these  he  shoots  at  marks.     By  and  by, 
when  he  has  acquired  some  skill  in  handling  his  weapon,  he  is  given  j 
small  arrow-points,  and  with  these  he  shoots  birds,  squirrels,  and 
small  beasts.     As  he  grows  older  he  receives  the  long-bow,  and  at  I 


BO  IV. 


77 


He 
so  he  I 
nd  l>y, 
given  I 

and 
md  at 


la>>t  the  strong-bow.  Tliese  strong-bows  are  powerful  weapons,  and 
I  have  seen  them  so  stiff  that  a  white  man  could  not  bend  them 
scarce  four  inches,  while  an  Indian  would,  with  api)arent  ease,  draw 
thcni  to  the  arrow's  head,  A  shaft  fired  from  one  of  these  bows  will 
go  through  the  body  of  a  buffalo,  and  arrow-heads  have  been  found 
so  firmly  imbedded  in  the  thigh-bones  of  a  man  that  no  force  could 
c;xtract  them.  Tlie  jjarents  take  great  pride  in  teaching  young  In- 
dians to  shoot,  and  the  development  of  the  muscles  and  strength 
of  their  arms  is  watched  with  much  interesl.  A  stout  arm,  orna- 
mented witli  knots  of  muscles,  is  a  great  lionor  to  an  Indian,  and 
no  one  but  those  who  can  handle  the  strong-bow  are  deemed  fit  for 
war. 

"Of  all  the  Indians  of  the  West,  the  Sioux  and  Crows  make  the 
bent  bows.  The  Sioux  bow  is  generally  four  feet  long,  one  and  a 
half  inches  wide,  and  an  inch  thick  at  the  middle.  It  tapers  from 
the  centre  or  'grasp'  towards  the  ends,  and  is  but  iialf  an  inch  wide, 
and  half  an  inch  thick  at  the  extremities.  At  one  end  the  bow- 
string is  notched  into  the  wood  and  made  permanently  fast,  while  at 
the  other  end  two  notches  are  cut  in  the  wood,  and  the  string  at  that 
end  of  the  bow  is  made  like  a  slip-knot  or  loop.  When  the  bow  is 
to  bo  used,  the  warrior  .sets  the  end  to  which  the  string  is  made  fast 
firmly  on  the  ground,  and  then  bends  down  the  other  end  until  the 
loop  slips  into  the  notch.  This  is  called  'stringing'  the  bow.  The 
bow  is  never  kept  strung  except  when  in  actual  use,  as  it  would  lose 
its  strength  and  elasticity  by  being  constantly  bent.  Wiien  unstrung, 
a  good  bow  is  i)erfectly  straight,  and,  if  properly  made  and  seasoned, 
will  always  retain  its  elasticity.   .   .   . 

"  When  the  bow  is  made  of  cedar  it  need  not  be  seasoned  ;  but  all 
other  woods  require  seasoning,  and  are  not  worked  until  i)erfcctly  dry. 
Every  tepee  has  its  bovv'-wood  hung  up  with  the  arrows  in  the  smoke 
of  the  fire,  but  well  out  of  reach  of  the  flames.  A  warrior  with  a 
sharp  knife  and  a  sandstone  or  file  can  make  a  bow  in  three  days  if 
he  works  hard,  but  it  most  generally  takes  a  week,  and  sometimes  a 
month,  to  finish  a  fancy  bow.  When  done  it  is  worth  three  dollars 
in  trade. 

"  All  the  bows  differ  in  length  and  strength,  being  gauged  for  the 
arms  of  those  who  are  to  use  tiiem  ;  but  a  white  man  would,  until 
he  learned  the  sleight  of  it,  find  himself  unable  to  bund  even  the 
weakest  war-bow.  This  has  given  rise  to  the  impression  tliat  the 
Indians  are  stronger  than  white  men,  which  is  an  error  ;  for,  although 
only  a  slight  man  myself,  I  learned,  after  some  practice,  to  bend  the 
strongest  bow,  and  could  send  a  shaft  as  far  or  as  deep  as  any  sav- 
age. On  one  occasion  I  shot  an  arrow,  while  running,  into  a  buffalo 
so  that  the  point  came  out  on  the  opposite  side;  another  arrow  dis- 
j  appeared  in  the  buffalo,  not  even  the  noich  being  visible.  The 
power  of  the  bow  may  be  bef^er  understood  when  I  tell  you  that  the 
most  powerful  Colt's  revolver  will  not  send  a  ball  through  a  buffalo. 
jl  have  seen  a  bow  throw  an  arrow  five  hundred  yards,  and  have  my- 
self often  discharged  one  entirely  through  a  board  one  inch  thick. 


78 


BOW. 


Once  I  found  a  man's  skull  transfixed  to  a  tree  by  an  arrow  which 
had  gone  completely  through  the  bones,  and  imbedded  itself  so 
deep  in  the  wood  as  to  sustain  tlie  weight  of  tiie  head.  He  had 
probably  been  tied  up  to  the  tree  and  shot.   .   .   . 

"  When  sinew  is  placed  on  the  back  of  a  bow  the  surface  of  the 
bow  is  made  perfectly  flat,  then  roughened  with  a  file  or  stone,  the 
sinew  being  (lipped  in  hot  glue  and  laid  on  the  wood.  The  sinew 
is  then  lapped  at  the  entls  and  on  the  middle  or  grasp  of  the  bow. 
The  string  is  attached  while  green,  twisted,  and  left  to  dry  on  the 
bow.  The  whole  outside  of  the  wood  and  sinew  is  now  covered 
with  a  thick  solution  of  glue,  and  the  bow  is  done.  Rough  bows 
look  like  hickory  limbs  with  the  bark  on,  but  some  of  them  are 
beautifully  painted  and  ornamented.  I  once  knew  a  trader  to  glue 
some  red  velvet  on  a  bow,  and  the  Indian  paid  him  an  immense 
price  for  it,  thinking  it  very  wonderful. 

"  The  Crows  make  bows  out  of  elk-horn.  To  do  this  they  take  a 
large  horn  or  prong  and  saw  a  slice  off  each  side  of  it  ;  these  slices  are 
then  filed  or  rubbed  down  until  the  flat  sides  fit  nicely  together,  when 
they  are  giued  and  wrapped  at  the  ends.  Four  slices  make  a  bow, 
it  being  jointed.  Another  piece  of  horn  is  laid  on  the  centre  of  the 
bow  at  the  grasp,  where  it  is  glued  fast.  The  whole  is  then  filed 
down  until  it  is  perfectly  proportioned,  when  the  white  bone  is  or- 
namented, carved,  and  painted.  Nothing  can  exceed  the  beauty  of 
thfse  bo.vs,  and  it  takes  an  Indian  about  three  months  to  make  one. 
T'.iey  are  very  expensive,  and  the  Indians  do  not  sell  them  ;  but  I 
once  managed  to  get  one  from  a  friend  for  thirf;y-two  dollars  in 
gold. 

"  In  travelling,  the  bow  is  carried  in  a  sheath  attached  to  the  arrow- 
quiver,  and  the  whole  is  slung  to  the  back  by  a  belt  of  elk-  or  buck- 
skin, which  passes  diagonally  across  the  breast,  and  is  fastened  to 
the  ends  of  the  cjuiver.  The  quiver  and  bow-sheath  is  generally 
made  of  the  skin  of  an  ox  or  some  wild  animal,  and  is  tanned 
with  the  hair  on.  The  quiver  is  ornamented  with  tassels,  fringe  of| 
buckskin,  and  the  belt  across  the  breast  is  painted  or  worked  with| 
beads. 

"To  shoot  with  the  bow  properly,  it  must  be  held  firmly  in  three! 
fingers  of  the  right*  hand  ;  the  arrow  is  fixed  on  the  bow-string  with 
the  thumb  and  forefinger  of  the  left  hand,  and  the  other  three  fin- 
gers are  used  to  pull  the  string.     The  shaft  of  the  arrow  lays  between! 
the  thumb  and  forefinger  of  the  right  hand,  which  rests  over  the 
grasp  of  the  bow.     To  shoot,  the  bow  is  turned  slightly,  so  one  endl 
is  higher  than  the  other,  and  the  arrow  is  then  launched."  {Belden.} 

"  I  once  saw  an  Indian  ride  alongside   of  a  large  buffalo  cow 
going  at  such  speed  that  it  required  the  best  exertions  of  his  veryl 
fleet  pony  to  overtake  and  keep  up  with  her.     Leaning  forward  onl 
his  pony,  and  drawing  an   arrow  to   its  head,  he  sent   it  entirehj 


*  This  description  was  evidently  intended  for  a  left-handed  man. 


BO il-STKIXG—BHA  VE. 


79 


of  the 
ne,  the 
:  sinew 
e  bow. 
on  the 
covered 
h  bows 
leni  are 
to  glue 
mniense 

:y  take  a 
lices  are 
ix,  when 
:  a  bow, 
re  of  the 
lien  filed 
ne  is  or- 
beauty  of 
lake  one. 
ni  ;  but  I 
llollars  in 


through  the  buffalo  just  back  of  the  foreslioulder,  so  that  it  fell  on 
the  ground  on  the  opposite  side." 

Bow-String.  Make  sign  for  Bow,  then  holding  left  hand  in  posi- 
tion, touch  the  left  index  finger  with  tip  of  extended  right,  other 
fingers  closed,  and  carry  right  hand  to  shoulder,  lowering  the  liand 
and  then  raising  it,  tiie  index  finger  passing  under  left  arm  ;  the 
left  arm  here  rejiresents  the  bow,  and  the  index  traces  the  position 
of  the  string.  Some  Indians  hold  the  closed  left  hand,  back  down 
and  slightly  to  left,  some  eighteen  inches  in  front  of  left  shoulder; 
bring  the  right  hand,  back  up,  fingers  extended,  touching,  j)ointing 
to  front  and  slightly  downwards,  in  front  of  right  shoulder  or  height 
of  waist;  move  the  hand  to  front  and  slightly  downwards ;  repeat- 
ing motion.  These  gestures  represent  the  holding  of  the  material 
in  the  left  hand,  and  the  right  twisting  the  green  or  fresli  sinew. 
Should  this  gesture  be  made  when  seated,  the  palm  of  right  hand 
presses  against  '■urface  of  thigh. 

Deaf-mutes  make  sign  for  Bow  and  indicate  the  string  similarly  to 
the  first  description. 

Bowl.  Indicate  the  shape  with  curved  hands,  and  denote  material 
by  proper  gestures. 

Braid.  (Hair.)  Carry  both  hands  to  riglit  side  of  head,  and 
make  motion  as  though  grasping  hair  and  braiding  same. 

Brain.  Touch  the  forehead  with  tips  of  extended  first  and  second 
fingers.  The  brains  of  animals  mixed  with  boiled  liver  furnish  the 
Indians  with  tanning  material.     (See  Tan.) 

Brand.  (Upon  animals.)  Close  fingers  of  right  hand  except  in- 
dex, with  it  and  thumb  form  a  partial  circle,  there  being  a  little 
space  between  tips ;  carry  the  hand  to  left  shoulder,  and  press  the 
circle  formed,  as  described,  against  it  on  the  outer  side;  this 
shows  the  animal  branded  on  shoulder ;  press  against  hip  to  indicate 
branded  there. 

Brave.  Hold  firmly  closed  left  hand  about  eight  inches  in  front  of 
centre  of  body,  left  forearm  horizontal  and  pointing  to  right  and  front, 
back  of  left  hand  vertical  and  on  line  of  prolongation  of  forearm  ;  bring 
the  firmly-closed  right  hand  some  six  inches  above  and  a  little  in  front 
of  left  hand,  back  to  right  and  front  and  on  line  of  forearm  ;  strike 
downwards  with  right  hand,  mostly  by  elbow  action,  the  second 
joints  of  right  hand  passing  close  to  and  about  on  a  line  with  knuckles 
of  left  hand. 

Sonie  Indians  hold  left  hand  as  I  have  described,  but  left  forearm 
pointing  to  right  and  slightly  upwards;  and  the  right  hand  is  carried 
more  round  the  left  and  then  down,  when  opposite  forearm.  Mr. 
Girard,  at  Fort  Lincoln,  who  is  a  fluent  sign  talker,  held  that  the 
former  was  used  more  in  the  sense  of  strong.  The  distinction  is  a 
fine  one,  and  few  Indians  note  it, — using  the  same  gesture  exactly,  as 
a  rule,  for  brave  and  strong. 

The  conception  of  the  gesture  comes  from  the  signs  for  Hill, 
Break,  and  Sit  Down. 

I  believe  there  is  no  other  gesture  used  by  Indians  who  are  thor- 


-^UMMUkU 


80 


BRA  VADO— BREAD. 


oughly  conversant  with  the  sign  language  that  is  as  flexible  and  pos- 
sesses as  mucli  strength  and  character  as  this,  for  when  added  to  other 
signs  it  intensifies  their  descriptive  powers  wonderfully,  adds  to  many 
the  superlative,  gives  heroic  character  to  bravery,  arrant  cowardice 
to  timidity,  makes  an  ordinary  meal  a  feast,  and  of  a  fast  starvation; 
pleasure  becomes  bliss,  and  care  most  bitter  sorrow.  Pointing  to  a 
man  and  making  this  sign  would  convey  to  an  Indian's  mind  the 
idea  that  he  was  brave,  fearless,  and  this  to  them  is  the  highest, 
most  perfect  virtue,  and  creates  not  only  respect,  but  positive  rever- 
ence. The  gesture,  as  a  rule,  is  used  in  this  sense,  but  at  times  to 
express  opposite  or  antagonistic  ideas.  If  an  Indian  visited  another 
tribe,  was  feasted,  given  ponies,  robes,  arms,  and  otlier  presents,  he 
might  finish  the  description  with  this  sign  :  "He  had  a  brave  time;" 
and  Dull  Knife,  the  Cheyenne  chief,  used  it  when  he  told  me  of  his 
escape  from  Fort  Robinson,  and  subsequent  journey  of  eighteen  days 
in  an  arctic  climate  with  only  one  blanket  and  a  few  rosebuds  and 
snow  to  eat, — "brave"  hardships  surely.  A  good  time  becomes 
royal,  a  bad  time  tastes  strongly  of  wretchedness. 

A  boy  is  a  swift  runner,  add  this  sign,  and  it  intensifies  the  idea 
of  his  fleetness.  An  old  man  walks  slowly,  add  this  sign,  and  it 
conveys  the  impression  that  he  can  only  drag  his  limbs  along.  This 
sign  is  used  as  frequently  with  other  gestures  as  it  is  by  itself;  it  is 
added  to  others  to  complete,  perfect,  and  strengthen  them.  (See 
Phrases.) 

Deaf-mutes  bring  the  closed  hands  sharply  against  breast,  and  then 
push  them  outwards. 

Bravado.  Make  sign  for  Fire,  Talk, — i.e.,  little  talk, — Straight, 
or  True,  and  No.  One  talks  jfr^,  but  there  is  no  truth  in  it ;  some- 
times. Fire,  Talk,  Brave  Work,  and  Afraid.  Talksyfri?  bravely  but 
acts  the  coward  ;  />.,  talking  fiercely,  but  there  is  no  real  bravery  in  it. 
One  Indian  gave  this  to  me  as,  "Behind  in  everything  but  lies;" 
trying  to  get  to  be  a  chief  by  talk  alone. 

Bread.  Make  sign  for  Flour,  then  bring  the  nearly-extended 
hands,  palms  together,  in  front  of  body,  back  of  left  down,  right  up, 
hands  at  about  right  angles;  turn  tiie  hands  with  a  partial  rotary  and 
swinging  motion,  bringing  right  under  left  as  the  hands  are  being  | 
turned;  separate  them  slightly  and  join  them  with  a  gentle  clap; 
repeat  motions. 

Sometimes  in  speaking  of  loaves  of  bread  as  we  make  them,  they 
add  signs  for  size  of  loaf,  viz.,  bring  both  extended  hands,  palms  I 
towards  and  opposite  each  other,  in  front  of  body,  fingers  touching 
and  pointing  to  front,  hands  about  as  far  apart  as  the  supposed  width 
of  the  loaf  (this  sign  is  general  to  show  the  width  or  breadth  of  small 
objects). 

The   Indians  usually   mix  their   flour  with  water  into  a  dough, 
sprinkling  on  some  yeast  powder,  and  then  fry  it ;  and  frequently! 
the  signs  for  this  are  made  to  represent  bread  instead  of  the  onel| 
have  given. 

Deaf-mutes  indicate  the  working  or  kneading  of  the  dough,  and! 


BREAK— BROAD. 


8l 


tlicn  holding  left  hand,  back  to  left,  fingers  extended  and  point- 
ing to  front,  in  front  of  body;  make  motion  of  cutting  off  slices  of 
bread  with  lower  edge  of  extended  right  hand,  held  back  to  right, 
parallel  to  left,  and  some  inches  from  it. 

Break.  Conception  :  Breaking  a  stick  held  horizontally  in  the 
closed  hands.  Bring  both  closed  hands,  backs  up,  close  together  in 
front  of  body,  and  at  some  distance  from  it,  as  though  holding  a  small 
stick  horizontally  in  the  closed  hands;  twist  the  right  hand  to  right, 
left  to  left,  as  though  breaking  the  stick. 

Deaf-mutes  make  the  same  sign. 

Breech-Cloth,  Carry  right  hand,  back  outwards,  fingers  extended, 
toiK  liing,  pointing  downwards  and  slightly  to  rear,  below  and  little  in 
front  of  crotch  ;  raise  the  hand,  keeping  it  close  to  and  about  parallel 
to  centre  of  belly. 

Bridge.  Bring  both  hands,  back  down,  fingers  extended,  touching, 
and  pointing  to  front  in  same  horizontal  jjlane,  in  front  of  body, 
arms  horizontal  and  nearly  extended,  hands  few  inches  ajDart.  Fre- 
quently the  signs  for  Stream,  or  whatever  is  bridged,  and  Timber  and 
Work  are  first  made. 

Deaf-mutes  make  sign  like  Basket,  but  instead  of  making  the  loop 
under  left  arm  with  index,  make  it  with  first  and  second  fingers. 

Bridle.  Bring  the  spread  thumb  and  index  finger  of  right  hand, 
back  outwards,  other  fingers  closed,  over  the  mouth  parallel  to  face; 
move  the  hand  upwards,  terminating  motion  wnen  reaching  a  point 
opposite  the  eyes.  Sometimes  the  sign  for  Bit  is  made,  and  then 
tlie  side  pieces  are  indicated  by  drawing  the  tips  of  index  fingers 
from  corners  of  mouth  up  sides  of  face  to  temples.  This  latter  is 
about  sign  of  deaf-mutes. 

Bring.  Move  the  right  hand  briskly  well  in  front  or  to  right  or 
left  of  body,  index  finger  extended,  others  and  thumb  closed  ;  draw 
the  hand  in  towards  the  body,  at  same  time  curving  index  finger. 

Deaf-mutes  use  the  same  sign. 

British.  Make  signs  for  Coat  and  for  Red.  The  Northern  In- 
dians call  the  Canadian  or  British  subjects  "Red-coats."  Some- 
times this  only  means  the  soldiers  or  policemen,  and  gestures  for  the 
Queen's  people  are  made  to  represent  the  Queen's  subjects,  calling 
her  the  Great  Mother. 

Deaf-mutes  cross  the  hands  over  the  abdomen  to  indicate  an  Eng- 
lishman. 

British  Line.  (Boundary-line  between  United  States.)  The  usual 
signs  among  Northern  tribes  are  for  Road  and  Medicine.  By  such 
as  have  seen  or  heard  of  the  mounds  that  mark  the  boundary-line 
proper  signs  are  made  to  indicate  them.  Among  the  Sioux,  Chey- 
ennes,  Blackfeet,  Assinaboines,  and  some  others,  frequently  the 
gestures  for  Trees  and  Bluff  are  made,  and  then  the  extended  index 
of  the  right  hand,  other  fingers  and  thumb  closed,  is  drawn  from 
right  to  left  in  front  of  body,  to  represent  a  line;  they  calling  it  the 
line  passing  through  or  near  Woody  Mountain. 

Broad.    See  Big. 


8a 


BRO  THEK—BKOrnERlN-LA  W. 


Brother.  Bring  the  tips  of  tlie  extended,  and  touching,  first  and 
second  fingers  of  right  hand  against  lii)s,  back  of  fingers  npand  hori- 
zontal, other  fingers  and  thumb  closed  ;  carry  the  hand  some  inches 
straight  out  from  the  mouth,  then  make  sign  for  Male.  (See  Kin- 
ship.) 

Among  many  tribes  therr  are  brothers  by  adoption,  and  the  tie 
seems  to  be  held  about  as  sacredly  as  though  created  by  nature. 
One  cold,  wintry  morning  in  the  late  fall  of  1876,  while  yet  the 
gray  shadows  of  darkness  hovered  mistily  over  crag  and  gorge,  some 
enlisted  Indian  scouts  and  regular  troops  charged  down  upon  a  hos- 
tile Indian  village  sleeping  in  fancied  security  in  a  canon  of  the  Big 
Horn  Mountains.  One  of  these  scouts,  Three  Bears  by  name,  rode 
a  horse  which  became  crazed  by  excitement  and  unmanageable,  and 
being  wonderfully  fleet,  dashed  with  him,  ahead  of  all  others,  into  the 
very  centre  of  the  hostile  camp,  where  men,  women,  and  children 
were  running  in  wild  confusion,  where  bullets  were  flying  thick  and 
fast,  and  where  the  hostiles  were  making  a  sharp  resistance  to  pro- 
tect their  families.  Feather-on-the-Head,  another  scout,  seeing  the 
trouble  his  friend  was  in,  dashed  after  him,  urging  his  own  fast  pony 
forward  with  vigorous  strokes  of  the  whip,  at  the  same  time  throwing 
himself  from  side  to  side  of  his  pony  to  avoid  the  shots  of  his  enemies. 
Thus  he  followed  Three  Bears  through  the  bushes  and  across  the 
stream,  down  among  the  tepees,  and  into  the  very  centre  of  the  vil- 
lage, where  Three  Bears'  horse  had  fallen  dead,  shot  through  the 
neck.  His  rider  had  scarcely  touched  the  ground  when  Feather-on- 
the-Head,  sweeping  past,  took  him  behind  himself  and  bore  him 
safely  away  out  of  the  valley  of  death.  Feather-on-the-Head  had 
saved  Three  Bears'  life  at  ihe  risk  of  his  own,  and  thenceforward 
the  two  were  much  together,  and  became  brothers  by  adoption. 
Feather-on-the-Head  never  seemed  to  think  he  had  done  anything 
very  noble,  and  never  boasted  of  it ;  but  keen-eyed,  brave,  loyal, 
wiry  little  Three  Bears  deeply  appreciated  the  service  he  had  ren- 
dered him,  and  there  would  have  been  glad  sunshine  in  his  heart  if 
an  opportunity  had  presented  itself  for  him  to  have  reciprocated  the 
gallant  action. 

With  some  tribes — particularly  with  the  Cheyennes  and  Arapahoes 
— the  brother  and  sister  were  allowed  by  social  law  to  have  only 
limited  social  intercourse ;  were  not  allowed  to  speak  to  each  other 
after  reaching  the  age  of  puberty.  If  either  wanted  anything  of  or 
from  the  other,  they  would  ask  a  third  party  to  make  their  request. 

Deaf-mutes  make  sign  for  Male  and  same. 

Brother-in-Law.  Bring  the  left  forearm,  pointing  to  right  and 
slightly  upwards,  in  front  of  and  close  to  breast,  hand  back  outwards 
and  either  extended  or  closed;  hold  the  right  hand,  back  outwards, 
fingers  extended,  touching,  pointing  upwards  and  to  left,  just  in 
front  of  left  wrist ;  strike  downwards  and  to  left  with  right  hand, 
terminating  as  the  right  hand  passes  beyond  left  elbow.  The  left 
forearm  is  usually  pressed  against  breast  instead  of  being  held  near 
it.     (See  Kinship.) 


B A' 00 A— BUFFALO   CALF. 


S3 


Deaf-mutes  make  sign  for  Mai.f,  and  then  hold  left  hand,  back  to 
left,  in  front  of  body,  fingers  extended,  touching,  and  pointing  to 
front;  bring  spread  thnmb  and  index  of  right  hand,  other  fingers 
closed  (sign  for  Letter  L),  and  place  them  against  left  palm,  index 
horizontal,  resting  against  centre  of  palm  and  pointing  to  front. 
Tiiis  is  the  Indian  sign  for  With. 

Brook.     Make  sign  for  River  and  Small. 

Deaf-mutes  make  sign  for  Small  Stream. 

Brul6  (band  of  Sioux  Indians).  Carry  the  palm  of  extended  right 
liand  near  the  right  hip;  move  the  hand  in  small  circle  parallel  to 
surface ;  frequently  the  palm  is  jjressed  against  surface.  The  Sioux, 
of  course,  do  not  know  this  French  word,  and  call  this  band  "Si- 
Chun-goo,"  or  "Burnt-Thighs." 

I  have  heard  several  explanations  as  to  how  the  band  gained  the 
name,  one  being  that  a  chief  with  quite  a  number  of  followers 
started  on  the  war-path.  Securing  some  whiskey,  they  all  got  drunk, 
and,  lying  down  near  the  camp-fire,  burned  their  t'lirrhs.  Another, 
that  some  Sioux,  including  a  chief,  were,  when  there  v<  is  ice  on  the 
ground,  digging  artichokes;  brush  was  spread  over  ti'e  surface  and 
set  on  fire  to  melt  the  ice  and  thaw  the  ground,  so  ihat  they  could 
dig  the  artichokes.  The  chief  pulled  one  out  of  he  giuund,  which 
was  very  hot,  and  he  thoughtlessly  rubbed  it  against  his  'hig'.i  (which 
was  exposed^,  and  consequently  burned  himself;  and  h  and  his  fol- 
lowers .-no  afterwards  called  "Burnt-Thighs."  "he  Bruie  Sioux 
are  located  at  Rosebud  Agency  and  at  Lower  Lruli  ;  the  latter  on 
I.  ^  Missouri  River,  about  fourteen  miles  from  Fort  Hule,  Dakota 
Territory.  The  famous  Spotted  Tail  was  the  chief  of  those  at  Rose- 
bud. Those  at  Lower  Brule  Agency  claim  that  tiiey  separated  from 
the  others  quite  a  long  time  ago,  and  the  trouble  grew  out  of  a 
dispute  about  a  woman.    (See  Sioux.) 

Buffalo.  Conception:  Horns  of  buffalo.  Bring  the  hands,  palms 
towards  and  close  to  sides  of  head,  index  fingers  partially  curved, 
others  and  thumbs  closed  ;  raise  the  hands  slightly  and  carry  them  a 
little  to  the  front.  This  is  the  sign  generally  used  for  buffalo,  regard- 
less of  sex  or  age,  used  as  we  use  the  word. 

Buffalo  Bull.  To  represent  a  buffalo  bull,  make  the  above  de- 
scribed sign,  then  bring  the  right  hand,  back  up,  in  front  of  centre 
of  belly,  close  to  it,  index  finger  extended  pointing  to  front  and 
upwards,  other  fingers  and  thumb  closed.  (Sign  for  Male.)  The 
sign  for  buffalo  bull  is  also  frequently  made  by  bringing  the  com- 
pressed hands 'from  above  downwards  to  near  basis  of  brain,  fingers 
partially  curved,  so  that  tips  touch  tip  of  thumb,  backs  of  hands 
mostly  up ;  this  represents  the  large  horns  of  the  bull. 

Buffalo  Cow.  Make  sign  for  Buffalo  as  first  given,  and  then  sign 
for  Female. 

Buffalo  Calf.  Make  sign  for  Buffalo,  for  Parturition,  and  hold 
right  hand,  back  up,  fingers  extended,  touching,  and  pointing  to  front, 
in  front  and  to  right  of  body  at  supposes  height  of  calf;  this  latter 
is  general  in  representing  height  of  all  animals.    Some  Indians  repre- 


84 


BUFFALO   CALF. 


sent  a  buffalo  calf  by  holding  hands  closed,  with  the  exception  of 
thumbs,  which  are  extended  and  pointing  upwards,  close  to  the  ears, 
back  f  right  hand  to  right,  left  to  left ;  by  wrist  action  twist  hands 
simultaneously  so  that  back  will  be  to  the  front ;  repeat  motion.  In 
using  this  sign  for  buffalo  calf, — the  second  described  sign  for  buffalo 
bull, — the  first  described  sign  for  buffalo  would  then  represent  a  buffalo 
cow. 

Some  Indians  make  sign  for  the  horns,  and  indicate  dark  or  black 
hair  for  buffalo. 

Deaf-mutes  indicate  horns  as  in  cattle,  and  then  partially  close 
right  hand  and  bring  it,  back  out,  against  forehead,  backs  of  bent 
fingers,  between  first  and  second  joint,  resting  against  forehead ;  rub 
the  forehead  by  circular  movement  of  hand  to  indicate  the  curl  of 
hair  presumed  to  grow  on  the  forehead  of  the  animal.  (As  a  matter 
of  fact  this  hair  does  not  curl ;  I  have  seen  it  a  foot  in  length  and 
straight.) 

The  great  geographical  area  over  which  these  animals  ranged,  their 
countless  numbers,  their  importance  and  necessity  to  hostile  Indians 
in  the  past,  and  their  certain  extermination  in  the  near  future,  have 
all  led  me  to  make  close  investigation  into  the  uses  made  of  every 
part  of  the  animal,  and  in  condensed  shape  I  give  the  result. 

It  is  no  exaggeration  to  say  that  many  millions  of  buffalo  have 
been  slaughtered  by  white  hunters  and  tourists  on  the  Plains  merely 
for  the  pleasure  of  killing  these  animals  to  gratify  that  innate  craving 
for  destruction  of  life  which  all  human  beings  seem  to  possess,  and 
at  times  for  the  tongues,  which  are  a  special  delicacy.  This  wasteful 
and  wicked  course  has  in  many  instances  so  irritated  the  Indians 
that  they  have  sought  revenge  by  outbreaks  and  by  killing  innocent 
settlers.  Though  I  call  the  wanton  killing  wasteful  and  wicked,  still, 
as  a  force  for  the  solution  of  the  Indian  question  and  viewed  in  the 
accepted  light  of  this  necessity,  the  destruction  has  accomplished  an 
excellent  result. 

The  Indians  universally  believe  that  the  buffalo  were  made  by  the 
Creator  especially  for  their  use,  and  certainly  when  they  are  plentiful 
they  can  get  along  quite  comfortably  with  very  little  else.  When 
one  considers  the  uses  made  by  them  of  the  buffalo,  both  at  tlie 
present  day  and  prior  to  the  advent  of  the  whites,  one  is  not  sur- 
prised at  the  claim  and  belief.  Of  the  skin  they  make  robes,  ledges, 
lariats,  ropes,  trunks  or  par-fleche  sacks,  saddles,  saddle-covers, 
shields,  frames  for  war-bonnets,  gloves,  moccasins,  leggings,  shirts, 
hats,  gun-covers,  whips,  quivers,  knife-scabbards,  Cradles,  saddle- 
bags, saddle-blankets,  decorations  for  saddles,  beds,  bridles,  boots,  a 
kind  of  sled  for  hauling  the  meat  over  the  snow,  and  from  the  thick 
part  of  the  skin  of  the  neck  a  glue  is  made  by  boiling  and  skimming. 

Ropes  and  lariats  are  made  from  the  scalp-lock,  or  long  tuft  on  the 
forehead,  and  pillows  from  the  hair.  From  the  horns,  spoons,  cups, 
dishes,  powder-horns,  arrow-heads,  bows,  by  splitting  the  longer  horns, 
and  the  tips  are  fastened  to  slender  poles  which  are  used  in  certain 
games. 


BUFFALO   CALF. 


85 


From  the  fascia  (thin  tendinous  covering  which  supports  the 
muscles,  and  by  the  interpreters  called  sinew),  found  under  the 
shoulder-blades,  the  abdominal  fascia,  the  two  strips  on  each  siile 
over  the  hump,  and  the  strip  on  each  side  of  back,  tiiey  make  thread, 
bow-strings,  rope  for  softening  robes  by  rubbing,  fasten  feather-guides 
to  arrows,  and  stiffen  and  make  bows  more  elastic  by  placing  on  back. 
From  the  thick  ligament  of  the  upper  portion  of  nape  of  neck  is  made 
a  pipe.  An  instrument  used  to  straighten  arrows  is  fashioned  from 
the  centre  bone  of  the  hump  by  cutting  a  hole  in  it,  and  from  some 
of  the  smaller  bones  arrow-heads  are  made,  and  an  instrument  for 
"flushing,"  or  scraping  the  meat  from  hides.  From  shoulder- 
blades,  axes,  knives,  arrow-points,  instruments  for  dressing  robes 
and  smoothing  down  porcupine-work. 

The  trachea  is  used  as  a  sack  for  paints,  etc.  The  rough  papillse 
of  the  tongue  for  hair-brushes.  The  brain,  liver,  and  fat  for  tanning 
skins.  Instruments  for  shaping  bows  and  small  dog-sleds  fiom  ribs. 
From  the  paunch,  water-pipes  or  sacks,  in  which  meat  and  blood  are 
sometimes  cooked  by  boiling  with  heated  stones,  the  latter  being 
dropped  into  the  sacks. 

From  the  thigh-bones,  traps  similar  to  our  deadfalls.  From  *:he 
tail,  knife-scabbards,  handles  to  war-clubs,  and  medicine-rattles.  The 
ydder,  dried,  becomes  stiff  and  hard,  and  is  used  for  dishes,  tobacco- 
bags,  medicine-rattles,  etc.  The  pericardium  for  sacks.  Tiie  gall  is 
sometimes  used  as  a  drink,  and  produces  intoxication  ;  there  is  also 
sometimes  found  in  the  gall  a  hard  yellow  substance,  and  this  is 
highly  valued  as  a  paint  for  the  face. 

The  amniotic  fluid,  in  which  the  foetus  floats,  is  used  by  them  to 
quench  thirst  when  water  cannot  be  obtained,  and  is  also  generally 
used  to  cook  or  boil  the  foetus  in,  the  latter  being  specially  prized 
as  a  daint}'  and  delicate  morsel  of  food.  The  marrow  is  eaten  both 
raw  and  cooked,  being  roasted  in  the  larger  bones  by  laying  theni 
on  the  coals. 

The  teeth  are  used  for  necklaces,  and  are  also  put  in  medicine- 
rattles. 

They  consider  the  contents  of  the  pauiich  an  excellent  remedy  for 
skin  diseases,  and  in  case  of  frost-bite,  if  the  afflictetl  member  is 
thrust  into  the  paunch  of  a  freshly-kille<l  buffalo,  relief  obtains  with- 
out evil  after-effects.  A  very  little  buffalo  fat  is  sometimes  mixed 
with  the  tobacco  and  red-willow  bark  for  smoking.  The  liver  is 
oflen  eaten  raw,  and  while  still  warm  with  animal  heat,  the  gall-juice 
being  sprinkled  over  it  as  a  sauce.  The  kidneys  are  eaten  both  raw 
and  cooked.  The  meat,  fat,  and  most  of  the  intestines  are  staple 
articles  of  food,  and  are  kept  for  montiis  by  being  simply  dried  in 
the  sun  ;  thi:.  hump  is  considered  particularly  fine  for  drying.  The 
contents  of  !he  paunch  furnish  food  for  ponies,  and  the  liquid  in 
same,  cleared  by  the  gall,  is  prized  for  drinking,  is  cool  and  tasteless  ; 
i.e.,  devoid  of  any  unpleasant  taste. 

The  "buffalo-chips"  are  used  for  fuel,  and  before  the  days  of  flint 
and  steel  and  matches,  were  particularly  good  when  dry  for  making 


86 


BUFFALO   CALF. 


a  fire  by  the  friction  of  wood.  These  "chips,"  pounded  fine  and 
kept  dry,  are  used  to  keep  the  small  children  warm,  they  being  par- 
tially buried  in  the  powdered  material.  The  value  of  these  chips 
can  scarcely  be  appreciated  by  those  who  have  not  suffered  for  the 
want  of  fuel  on  our  treeless  prairies. 

The  tanned  buffalo-skin  without  the  hair  furnishes  the  best  material 
for  tepees. 

The  only  systematic  effort  ever  made  that  I  know  of  to  specially 
utilize  the  hair  of  the  buffalo,  as  wool,  is  described  by  Mr.  Donald 
Gunn  in  his  "  History  of  Manitoba"  : 

"  A  new  project  was  set  on  foot  this  year  (1822),  which,  to  some 
extent,  affected  the  interest  of  the  infant  colony.  The  plan  formed 
by  the  projectors  was  a  joint-stock  company  bearing  the  novel  title 
of  'The  Buffalo  Wool  Company,'  consisting  of  one  hundred  shares 
of  twenty  pounds  each,  with  provision  for  increasing  their  stock  at 
any  time.  Mr.  John  Pritchard  was  placed  at  the  head  of  the  new 
company.  His  calculations  seem  to  have  been  based  on  the  suppo- 
sition that  the  requisite  articles — wool  and  hides — could  be  had  for 
the  trouble  of  picking  them  up. 

"  The  express  objects  of  the  company  were  as  follows  : 

"  ist.  To  provide  a  substitute  for  wool,  as  it  was  supposed,  from 
the  numbers  and  destructive  habits  of  the  wolves,  that  sheep  could 
not  be  raised  nor  preserved  in  Red  River,  at  least  to  any  extent. 

"  2d.  The  substitute  contemplated  was  the  wool  of  the  wild  buf- 
falo, which  was  to  be  collected  on  the  Plains  and  manufactured  both 
for  the  use  of  the  colonists  and  for  export. 

"3rd.  To  establish  a  tannery  for  manufacturing  the  buffalo-hides 
for  domestic  use. 

"It  was  the  chairman's  belief,  to  quote  his  own  words,  that  'to 
accomplish  these  important  ends  neither  much  capital  nor  much 
skill  was  required  ;'  biit  others  thought  differently  of  the  project, 
and  were  assured  that  much  would  depend  on  economy  and  proper 
management.  Nevertheless,  the  capital,  amounting  to  two  thousand 
pounds,  was  no  sooner  placed  to  the  credit  of  the  new  company  in 
the  Hudson's  Bay  Company's  books  than  operations  were  com- 
menced with  great  activity  and  confidence.  All  the  buffalo-hunters 
were  enlisted  in  the  enterprise ;  the  men  were  exhorted  to  strain 
every  nerve  to  preserve  hides,  and  the  women  were  encouraged  to 
gather  all  the  wool  they  could  find  by  the  promise  of  a  liberal  price 
for  all  they  would  bring  to  the  manufixctory.  An  establishment 
worthy  of  the  Buffalo  Wool  Company  was  erected  in  the  heart  of  the 
settlement,  and  the  possession  of  a  certain  quantity  of  the  requisite 
materials  was  judged  to  be  all  that  would  be  necessary  to  insure  the 
success  of  the  enterprise.  At  the  time  of  whicli  we  are  writing  the 
buffalo  were  in  great  numbers  a  few  miles  south  of  Pembina,  and  a 
multitude  of  people,  composed  of  the  various  races  in  the  land,  had 
congregated  to  hunt  these  animals  during  the  winter  months;  and 
in  the  spring,  when  the  hunters  returned  to  the  settlement,  a  trifle 
of  wool  and  a  considerable  number  of  hides  were  delivered  at  the 


BUFFALO   CALF. 


87 


factory.  But  it  was  now  found  out  that  wool  and  hides  were  not  to 
be  had  for  the  picking  of  them  up,  for  the  wool  cost  something,  and 
the  price  of  a  hide  ranged  from  eight  to  ten  shillings  sterling,  and 
before  the  hide  could  be  freed  from  the  wool  it  had  to  undergo  the 
different  operations  of  soaking,  heating,  and  pulling.  All  the  avail- 
able hands  in  the  place,  male  and  female,  were  called  into  operation. 
The  men  and  lads  manipulated  the  hides,  and  it  is  well  known  that 
an  expert  hand  at  ])ulling  the  wool  could  gain  from  six  to  ten 
shillings  per  day.  Even  boys  thought  themselves  ill  compensated 
for  their  labor  at  anything  less  than  four  or  five  shillings  per 
diem.  Female  labor  was  neither  overlooked  nor  undervalued,  as  all 
who  could  spin  were  invited  to  the  factory  to  receive  wool  to  make 
into  yarn,  lor  which  labor  they  were  paid  at  the  rate  of  one  shilling 
per  pound.  Thus  we  find  that  the  industry  of  the  colony  had  not 
only  been  stimulated,  but  also  turned  into  a  new  channel,  in  which 
it  found  money  or  credit  in  the  Hudson's  Bay  Com[)any's  books, 
neither  of  which  they  could  have  realized  from  the  produce  of  their 
farms.  This  affair  enabled  the  settlers  to  obtain  a  little  money  at 
the  right  time.  A  small  herd  of  domestic  cattle  was  brought  in  this 
summer  on  speculation,  and,  arriving  at  this  juncture,  were  eagerly 
competed  for  by  the  few  who  had  money  or  credit,  and  sold  at 
highly-remunerating  prices  ;  good  milch-cows  sold  as  high  as  thirty 
pounds  each,  and  oxen  trained  to  work  sold  for  eighteen  pounds 
each. 

"  It  may  be  interesting  to  observe  here  that  these  were  the  first 
cattle  ever  brought  from  the  United  States  to  this  settlement,  and 
the  first  the  colonists  owned  since  they  left  their  native  hills.  Here 
we  must  inform  the  reader  that  operatives  were  introduced  from 
England,  consisting  of  wool -dressers,  furriers,  curriers,  saddlers,  and 
harness-makers;  likewise  an  outfit  of  goods  was  procured,  and  a 
store  opened  in  the  establishment  for  the  convenience  of  those 
carrying  on  the  work.  Some  leather  and  cloth  had  been  manufac- 
tured, but  they  could  not  compete  favorably  with  similar  articles 
brought  from  Europe,  and,  unfortunately,  rum  formed  a  considerable 
portion  of  the  outfit,  and  it  was  well  known  that  drunkenness  and 
disorder  prevailed  in  the  establishment  to  a  fearful  extent.  Hides 
were  allowed  to  rot,  the  wool  spoiled,  the  tannery  proved  a  failure, 
and,  although  the  concern  dragged  on  until  1825,  it  was  apparent  to 
the  most  cursory  observer  that  its  progress  was  from  bad  to  worse, 
and  when  its  affairs  were  finally  wound  up,  it  was  found  that  they 
had  not  only  expended  their  original  stock  of  two  thousand  pounds, 
but  were  indebted  in  the  amount  of  five  hundred  pounds  to  their 
bankers  (the  Hudson's  Bay  Company).  This  heavy  loss  Iiung  for 
some  years  over  the  heads  of  the  stockholders,  until  the  Honorable 
Hudson's  Bay  Company  lelieved  them  from  their  responsibilities  by 
cancelling  the  debt." 

There  are  many  stories  told  in  regard  to  the  buffalo,  and  promi- 
nent among  them,  from  its  wide  circulation  in  the  North  and  the 
general  confidence  in  it,  is  that  of  a  buTalo  cow  killed  near  Slim 


88 


BUFFALO,   WHITE. 


Buttes,  Dakota,  some  twenty-five  years  since.  On  cutting  iier  open 
to  taite  out  the  foetus,  an  old  woman,  wrinkled  and  gray,  was  found. 
All  the  bands  of  Sioux,  and  some  of  the  adjacent  tribes,  were  called 
to  the  sjjot  to  see  the  phenomenon.  I  was  told  that  Lean  Dog,  now 
at  Standing  Rock  Agency,  was  the  Indian  who  killed  this  cow.  Very 
reliable  Indians  have  told  me  this  story,  and  insisted  that  they  saw 
the  monstrosity.  The  Arapahoes  also  insisted  that  a  few  years  ago 
they  killed  a  buffalo,  about  two  years  old,  near  the  Big  Horn  Moun- 
tains, which  had  only  one  eye  and  that  in  the  centre  of  its  forehead. 
Among  some  tribes  the  first  buffalo  killed  by  a  young  man  was  the 
occasion  for  a  special  religious  ceremony  and  feast.  Mr.  Dunbar 
thus  describes  this  among  the  Pawnees: 

"  The  entire  animal  was  carried  to  the  lodge  of  some  prominent 
person,  who  thereby  became  master  of  the  feast.  He  invited  in  a 
dozen  or  more  old  men  to  feast  with  him  and  assist  in  the  observance 
of  the  occasion,  and  other  special  guests  ;  they  began  at  sunset ;  the 
meat  was  cut  in  small  pieces  and  set  over  the  fire  to  boil,  except  tiie 
heart  and  tongue,  which  were  carried  without  the  lodge  and  burned 
as  a  sacrifice.  While  the  meat  was  boiling  and  the  sacrifice  was 
burning,  the  medicine-bundle  was  taken  from  its  place,  opened,  its 
contents  inspected  and  placed  out  in  due  order,  various  ceremonies 
were  performed  over  them,  puffing  smoke  over  them,  stroking  them 
with  the  hand,  talking  or  i)raying  to  them,  etc.,  by  members  of  the 
company  ;  speeches  were  then  made  by  certain  of  the  old  men,  the 
burden  of  whose  remarks  was  laudation  of  the  slayer  of  the  buffixlo, 
the  master  of  the  feast,  etc.,  and  finally  a  prayer  was  offered.  The 
meat  having  thoroughly  cooked  meanwhile,  was  apportioned  among 
all  present,  each  of  whom  had  opportunity  to  gorge  himself  to  the 
utmost.  After  the  eating,  the  sacred  things  were  gathered  together, 
replaced  in  the  bundle,  a:id  suspended  again  in  place." 

Before  the  introduction  of  guns  many  devices  for  killing  buffalo 
were  resorted  to.  They  were  lured  over  precipices  by  a  decoy  ;  i.e., 
an  Indian  disguised  as  a  buffalo,  who,  when  the  herd  was  stampeded, 
would  run  towards  a  precipice,  the  herd  following.  Natural  en- 
closures were  strengthened  by  fallen  timber,  and  the  animals  driven 
into  them. 

I  have  seen  Indians  send  arrows  entirely  through  a  buffalo,  the 
arrows  passing  through  tiie  body,  just  back  of  the  foreshoulders,  and 
falling  to  the  ground  from  the  side  opposite  its  entrance.  I  have 
been  told  that  Indians  have  been  known  to  kill  from  a  herd  three 
buffalo  in  quick  succession  with  but  one  small-headed  arrow.  The 
Indian  would  ride  alongside  the  buffalo,  and,  leaning  forward  from 
his  pony,  drive  the  arrow  to  the  heart  of  the  animal,  pull  it  out,  and 
on  to  the  next.  Such  a  feat,  as  iny  be  imagined,  required  nerve, 
strength,  and  activity,  as  well  as  a  very  fleet  pony. 

Buffalo,  White.  This  animal  has  furnished  dreamers  or  medi- 
cine-men of  the  different  tribes  with  the  material  for  many  of  their 
mythical  stories,  and,  though  wonderfully  rare,  it  yet  does  exist, 
and  is  like  any  other  buffalo,  except  that  the  hair  is  of  a  brownish- 


BUFFALO,   WHITE. 


89 


white  color.  I  secured  the  skin  of  one  in  1879,  near  Fort  Keogh, 
Montana.  In  nearly  all  of  their  myths  in  regard  to  it,  the  animal 
is  given  the  power  of  transforming  itself  into  some  other  shape, — a 
white  iiawk,  a  gray  fox,  or,  more  commonly,  a  beautiful  woman  pos- 
sessed of  supernatural  powers.  The  most  interesting  of  these  myths 
to  me,  perhaps  because  I  knew  the  Indian  who  they  claimed  held  the 
gift  of  the  goddess,  was  related  to  me  first  by  a  Cheyenne,  and  after- 
wards by  the  Sioux  chief  at  the  agency  where  the  sacred  pipe  pos- 
sessing the  mysterious  power  was  kept. 

"Long  ago,  many  years  before  the  Sioux  had  ponies,  many  gen- 
erations before  the  whites  crossed  the  wide  waters,  two  young  men 
were  sent  out  from  the  Sioux  camp  in  search  of  buffalo.  In  their 
wanderings  they  espied  a  beautiful  young  woman,  who  was  more  fair  to 
look  upon  than  any  of  the  Sioux  maidens.  One  of  these  young  men 
was  wise  and  good,  his  heart  was  brave  and  strong  ;  the  other  was 
foolish.  The  Intter  said,  '  Here  is  a  beautiful  young  girl  on  the 
prairie  alone  ;  let  us  overpower  and  enjoy  her.'  Tiie  young  man  of 
sense  said,  '  No,  that  would  be  wrong  ;  this  is  a  holy  woman.'  They 
were  as  yet  some  little  distance  from  her,  and  she  had  attracted  their 
attention  by  singing.  After  making  signs  to  her  she  approached,  and 
Icnowing  the  conversation  which  had  passed  between  the  young  men, 
she  said,  '  I  am  alone  and  in  your  power.'  In  spite  of  the  protests 
of  his  companion  the  foolish  young  man,  crazed  by  his  passion, 
forced  her  to  the  ground,  when  a  great  mist  or  fog  suddenly  arose, 
enveloped  them,  and  spread  over  the  prairie,  and  the  air  was  filled 
witli  terrible  and  hissing  sounds.  As  suddenly  as  it  came  tlie  fog 
lifted,  and  it  seemed  to  take  with  it  numberless  rattlesnakes.  Then 
the  wise  young  man  saw  the  woman  standing  near  him,  and  between 
her  and  himself  the  ghastly  bones  of  his  comrade,  from  which  the 
flesh  had  been  entirely  consumed  by  the  rattlesnakes.  Tlie  woman 
then  said  to  the  surviving  young  man,  'You  are  wise,  brave,  and 
good;  I  have  taken  pity  on  you  and  your  people.  This  young  man 
was  wicked,  and  he  has  suffered  the  fruit  of  his  own  misdeeds.  Go 
and  tell  your  people  that  I  know  that  they  are  poor,  and  that  I  will 
take  pity  on  them.'  The  young  man  returned  to  Cc.mp  and  told 
what  he  had  seen  and  heard.  A  large  lodge  was  pitched  in  tiie 
centre  of  the  camp.  The  beautiful  woman  had  followed  the  young 
man,  and  as  she  approached  the  village  she  was  met  by  the  medicine- 
men and  carried  on  a  blanket.  It  was  noticed  that  when  she  was 
first  seen,  and  while  being  carried  on  the  blanket,  she  held  a  pipe  high 
in  the  air  and  pointed  towards  the  sun.  A  large  fire  was  built  in  tlie 
tf.,v-« .  circle  after  circle  of  men,  women,  and  children  formed  out- 
side, and  a  great  circle  of  fires  was  also  made  round  the  lodge.  All 
eyes  were  on  the  beautiful  woman.  She  said,  '1  have  taken  pity  on 
you;  have  brought  you  four  things  which  will  be  good  f(jr  you,  viz., 
tobacco,  red  robe,  white  shield,  and  war-bonnet  of  eagle's  feathers ; 
and  I  have  also  brought  you  this  sacred  pipe,  which  will  tell  you  by 
its  increased  weight  when  buffalo  are  near  and  plenty.'  She  then 
presented  the  pipe  to  the  chief  medicine-man  of  the  Sioux,  accom- 


90 


BUFFALO-ROBE— BUR  Y. 


panied  with  much  good  advice,  and  at  once,  from  the  very  midst  of 
the  fires  and  the  people,  mysteriously  vanished  from  sight. 

"  This  holy  pipe,  which  has  been  handed  down  from  father  to  son 
for  so  many  generations,  is  now  in  charge  of  Elk-Head,  a  Sans  Arcs 
chief,  living  at  Standing  Rock  Agency,  on  the  Missouri  River.  It  is 
kept  carefully  wrapped  up,  and  few  people  are  allowed  to  see  it. 

"  The  beautiful  woman  was  a  white  buffalo,  who  took  that  shape  to 
give  them  this  pipe.  The  pipe  had,  and  still  possesses,  wonderful 
power  to  assist  in  getting  buffalo.  The  first  use  that  the  Sioux 
made  of  it  was  to  move  in  a  large  circle.  No  animal  could  cross 
the  magic  line  thus  made,  and  seven  Crow  Indians,  happening  to 
be  within  the  circle,  were  killed  with  the  rest  of  the  game;  an  ear 
from  one  of  these  enemies  was  cut  off  and  glued  on  to  the  stem  of 
the  i)ipe,  where  it  still  remains. 

"  VVhen  game  is  scarce,  the  ceremony  of  the  white  buffalo  is  even 
now  practised.  It  is  a  rude  imitation  of  the  original  as  traced  in 
this  story." 

Buffalo-Kobe.  Make  sign  for  Buffalo  and  for  Blanket  ;  some- 
times sign  for  Hair  is  made  before  sign  for  Blanket. 

Deaf-mutes  make  sign  for  Buffalo,  for  Skin,  and  sometimes  indi- 
cate wrapping  about  shoulders. 

Bull-Berry.  Make  sign  for  Berry,  for  Tree,  and  then  strike  with 
lower  edge  of  extended  right  hand  towards  the  tree,  as  though 
knocking  off  the  fruit. 

Burn.  Make  sign  for  Fire,  then  represent  whatever  was  destroyed 
or  injured  by  the  fire,  and  the  manner  and  extent  will  usually  suggest 
itself.  If  one  wishes  to  say  that  he  was  burned  by  the  fire,  say  liis 
clothes  and  flesh,  make  sign  for  Do  to  Me  and  Bad  ;  then  carry  ex- 
tended hand,  fingers  separated  and  pointing  in  the  direction  which 
the  flames  took,  in  a  wavy,  tremulous  motion,  over  the  surface  of 
parts  where  the  flames  went ;  and  if  very  badly  burned  add  sign  for 
Brave.  Sometimes  the  signs  for  Fire  and  Kill  are  made  when  a 
person  has  received  bodily  injury  from  a  fire;  the  sign  for  Kill 
being  made,  of  course,  towards  the  part  burned. 

Deaf-mutes  make  sign  for  Fire  and  explain. 

Bury.  Make  sign  for  Wrap,  then  make  sign  for  Dig,  and  droj) 
the  compressed  right  hand,  back  down,  into  the  imaginary  hole;  or 
hold  the  extended  and  separated  first  and  second  fingers  of  each 
hand  opposite  each  other  and  about  rix  inches  apart,  in  front  of 
body,  palms  towards  each  other,  tips  of  extended  fingers  slightly 
higiier  than  shoulder ;  then  place  the  tips  of  first  and  second  fingers 
of  right  against  tips  of  first  and  second  of  left  hand,  holding  them 
horizontally,  backs  up,  keeping  left  hand  in  its  original  position  ;  draw 
these  fingers  horizontally  to  right  some  inches;  then  turn  the  com- 
pressed right  hand,  back  down,  and  lay  it  on  the  horizontal  lines  drawn 
by  first  and  second  fingers  of  this  hand  (from  finger-tips  of  first  and 
second  fingers  of  left  hand). 

Deaf-mutes  indicate  being  laid  away  and  covered  over. 

In  olden  times,  and  to  some  extent  at  the  present  day,  four  or  five  I 


BURY. 


91 


skins,  robes,  or  blankets  were  spread  out  and  the  corpse  laid  on  them  ; 
if  r.  cliild,  its  childish  possessions,  toys,  and  little  things  were  placed  by 
its  side  ;  if  a  man,  his  bow  and  arrows,  shield,  war-bonnet,  rifle,  am- 
munition, paint,  some  tobacco  and  pipe,  his  weapons  for  the  chase  and 
war,  and  his  instruments  for  peace  were  carefully  wra])ped  up  with  the 
remains,  and  round  the  whole  stout  cords  were  tied. 

Sometimes,  if  a  chief,  his  favorite  war-pony  would  be  led  to  his 
tepee  just  as  he  was  breathing  his  last,  and  as  the  spirit  took  its  flight 
the  pony  would  be  shot,  that  he  might  ride  to  the  spirit  land.  At 
other  times  one  or  more  ponies  would  be  led  to  the  grave,  and  after 
the  remains  had  been  securely  fastened  to  the  limbs  of  some  tree,  to 
poles  placed  in  the  ground  or  hidden  away  in  the  rocks,  according 
to  i.ie  manner  of  burial,  the  ponies  would  be  killed.  As  a  rule  the 
older  men  and  women  of  the  camp  prepare  the  remains  for  burial. 

The  Mandans  bury  with  the  head  towards  the  east,  and  do  not 
kill  ponies.  The  River  Gros  Ventres  bury  in  the  ground,  or  on 
poles,  according  to  wishes  expressed  just  before  death.  They  do 
not  take  food  to  the  grave. 

The  Assinaboines  usually  buried  on  scaffolds  or  on  trees  ;  some- 
times in  a  lodge,  if  a  chief.  Before  possessing  ponies  they  killed 
dogs  at  death  of  prominent  persons :  frequently  all  the  dogs  that 
belonged  to  a  chief. 

The  Comanches  prepare  the  remains  carefully  for  burial,  and  then 
the  funeral  cortege  must  move  directly  east  or  west  from  the  camp  to 
the  burial-place,  which  may  be  a  gulch,  cave,  or  a  hole  dug  in  the 
ground.  Bow  and  arrows,  knife  and  whetstone,  pipe,  tobacco,  flint 
and  steel,  and  a  goodly  quantity  of  personal  property  are  buried  with 
the  male  corpse.  With  the  women  are  buried  their  implements  for 
dressing  robes,  etc.  The  lodge  is  burned  to  destroy  the  memory  of 
the  grief  at  their  loss. 

Mr.  Clarke,  the  interpreter  at  the  Wichita  Agency,  told  me  that  a 
Comanche  chief,  called  Be-a-repepsa,  had,  at  the  time  of  his  death, 
which  occurred  in  1865,  near  North  Fork  of  Red  River,  an  immense 
herd  of  ponies,  and  two  hundred  and  eighty-five  white  ones  were 
killed  for  him  to  journey  to  the  land  of  the  Setting  Sun  ;  and  an- 
other, called  Prairie  Fire,  who  died  in  1875,  '^^*^'  "^'^^  hu'^ired  and 
fifty  killed  for  his  spiritual  herd. 

The  Caddos  bury  in  the  ground,  and  keep  a  fire  burning  at  the 

I  grave  for  six  days  and  nights  after  burial.     They  carry  water  and 

food  in  small  vessels  and  place  them  near  the  grave.     They  claim 

that  it  takes  six  days  for  the  spirit  to  get  home.     They  do  not  kill 

[ponies  at  the  death  of  chiefs  or  other  persons. 

The  Apaches  also  bury  in  the  ground  in  very  deep  graves,  and  in 
leaves,  and  with  the  deceased  bury  some  of  his  personal  i)roperty. 
[The  saddle  is  excepted,  and  the  remainder  of  his  effects  are  burned. 

Relatives  cut  off  hair  and  fold  it  with  the  corpse. 

The  Kiowas  are  not  particular  about  the  direction  of  grave  from 
Icamp,  but  they  dig  it  twelve  or  thirteen  feet  deep.  When  a  Kiowa 
lis  killed  while  out  on  the  war-path,  he  is  not  burie*'  in  the  ground, 


92 


BUY— BY  nSELF. 


but  is  wrapped  up  and  left  on  the  prairie,  or,  if  near  timber,  is  fast- 
ened among  the  branches  of  a  tree.  Sometimes,  if  no  near  kin  hap. 
pens  to  be  with  war-party,  and  through  neglect  the  remains  were  not 
buried,  they  are  afterwards  sought  out,  and,  even  if  nothing  but  tiie 
bones  remain,  they  are  wrapped  up  and  placed  among  the  brandies 
of  a  tree  or  up  on  poles.  Very  rarely,  however,  the  remains  are 
brought  to  camj)  and  there  buried  in  the  ground.  'I'hese  Indians 
believe  that  the  spirits  of  tlieir  strongest  medicine-men  return  to 
their  camps  even  years  after  death,  and  communicate  with  the  living 
through  their  friends.  Sometimes  tiie  spirit  returns  as  an  owl,  and 
imparts  information  as  to  the  location  and  intentions  of  their  enemies, 
gives  warning  of  danger,  etc. 

The  Sacs  ind  Foxes  bury  in  the  ground,  and  in  former  times  used 
to  place  the  corpse  in  a  sitting  posture.  They  made  only  a  slight 
excavation,  and  then  built  heaps  of  earth,  sods,  or  stones  over  it. 
They  admit  that  very  many  years  ago  they  often  buried  in  trees. 
Sometimes  a  pony,  fully  caparisoned,  was  led  to  near  a  dying  chief's 
lodge,  and  the  lariat  put  in  his  hand.  At  the  death  the  pony  was 
shot,  and  the  equipments  afterwards,  taken  away.  They  never  burned 
or  destroyed  personal  effects. 

The  Poncas  bury  above-ground,  and  distribute  personal  property 
to  kinsfolk. 

The  Nez  Perces  buried  in  the  ground,  in  rocks,  etc.,  and  some- 
times, in  travelling,  threw  the  remains  in  tiie  water. 

Among  the  Blackfeet  the  remains  are  buried  very  soon  after  death, 
Those  effects  which  the  deceased  was  fond  of  are  i)ut  with  the  corpse; 
whatever  is  left  is  seized  upon,  so  "that  the  kin  are  only  left  with 
their  grief." 

Buy.     Make  sign  for  Money  and  Exchange. 

Deaf-mules  make  sign  for  Money,  for  Giving,  and  for  Receiving. 

By  and  By.  Same  as, Behind  (sense  of  time).  Some  Indians 
make  sign  for  Wait. 

Deaf-mutes  bring  extended  right  hand,  back  to  right,  in  front  of  I 
and  close  to  right  shoulder,  fingers  pointing  to  front;  move  the  | 
hand  to  the  front  on  slight  curve. 

By  Itself.     Hold  the  extended  right  hand,  back  down,  well  in  I 
front  of  right  breast,  fingers  pointing  to  front ;  mostly  by  wrist  action 
move  the  hand  few  inches  to  left,  rather  sharply,  as  though  cutting 
with  edge  of  hand,  hand  returning  to  position  with  life,  and  repeating] 
motion  two  or  three  times. 

This  is  a  metaphoric  idiom  of  the  language,  used  in  connection  I 
with  other  gestures.  A  gift  with  this  sign  becomes  a  free  gift ;  no 
return  gift  expected  ;  sometimes  called  a  "prairie  gift."  A  killing 
with  this  sign  becomes  a  murder;  no  excuse  for  the  killing.  Death 
becomes  fainting,  etc.  The  gesture  means  also  aione,  solitary,  an 
action  uninfluenced  by  any  other  action. 


CACHE— CADDO. 


93 


Cache.  The  usual  sign  is  simply  to  indicate  a  hiding  away,  by 
carrying  right  hand  under  left,  as  in  Hide;  but  the  Mandans  and 
otlier  tribes,  who  store  away  the  fruit  of  their  agricultural  labor  in 
small  jug-shaped  holes  in  the  ground,  carefully  concealed  and  covered 
over,  make  in  addition  the  sign  for  digging  a  hole,  putting  something 
in  it  and  covering  it  up. 

Deaf-mutes  make  the  same  sign  ;  their  sign  for  Hide  or  Conceal 
being  only  slightly  different. 

Caddo.     Same  as  Nez  Perce. 

The  agent  in  his  report  for  1881,  dated  at  Anadarko  (named  after 
a  former  band  of  Caddos),  Indian  Territory,  gives  the  number  of 
these  people  at  five  hundred  and  fifty-two. 

From  personal  investigation  among  these  Indians,  I  learned  that 
the  known  migrations  of  their  tribe  only  show  that  about  the  year 
1819  they  were  living  in  Lauisiana,  near  Natchitoches,  on  the  Red 
River.  From  there  they  rioved  to  Texas,  near  the  Clear  Fork  of 
Brazos  River,  and  from  there  to  their  present  location  on  the  Washita 
River  in  1859.  Mr.  Du  ibar  says  of  them,  "At  the  date  of  the 
Louisiana  purchase  the  Caddos  were  living  about  forty  miles  north- 
west of  where  Shreveport  now  stands.  Five  years  earlier  their  resi- 
dence was  upon  Clear  Lake,  in  what  is  now  Caddo  Parish.  This 
spot  they  claimed  was  the  place  of  their  nativity,  and  their  residence 
from  time  immemorial.  There  they  had  long  been  known  to  the 
French  traders,  who  had  a  factory  among  them.  Soon  after  the  an- 
nexation of  Texas  they  settled  upon  a  reserve  provided  for  them  by 
the  government  on  the  Brazos  River,  just  below  Fort  Belknap.  It 
would  seem  that  their  migration  from  Louisiana,  for  whatever  cause 
undertaken,  must  have  been  slowly  accomplished,  for  they  are  re- 
ported to  have  tarried  upon  one  of  the  tributaries  of  the  Sabine 
River  sufficiently  long  to  leave  it  the  name  of  Caddo  Fork.  They 
have  a  tradition  that  they  are  the  parent  stock,  from  which  all  the 
Southern  branches  have  sprung,  and  to  some  extent  this  claim  has 
been  recognized." 

They  are  very  dark-colored,  and  rather  below  medium  height. 
Formerly  wore  the  scalp-lock,  and  a  large  ring  in  the  nose,  from 
which  they  gained  the  tribal  sign.  The  Wacos,  numbering  about 
two  hundred  and  six ;  the  Keechies,  seventy-seven ;  and  Towa- 
conies,  one  hundred  and  fifty-one,  have  for  many  years  lived  near 
the  Caddos ;  in  fact,  present  tradition  claims  that  they  originally 
came  from  the  same  country.  They,  however,  speak  different 
languages,  or  at  least  different  dialects.  They  all  use  the  same 
conical-shaped  grass-lodge  as  the  Wichitas.  In  regard  to  their  crea- 
tion, they  at  present  claim  to  have  come  out  of  the  ground  near 


94 


CALL— CAMAS. 


Caddo  Peak,  Indian  Territory.  As  one  of  the  chiefs  said  to  me, 
"There  was  an  opening  in  the  ground,  and  as  each  one  came  out 
a  handful  of  dirt  was  picked  up  and  placed  at  this  point,  and  the 
mountain  was  made."  They  believe  that  after  death  they  return  to 
near  the  peak,  and  again  go  inside  the  earth  :  but  they  travel  to  this 
place  by  a  trail  high  in  the  air.  Some  of  them  bclif  ve  that  the  jour- 
ney takes  six  days,  and  during  this  time  a  fire  must  be  kept  burning 
at  the  grave  (remains  are  placed  in  the  ground),  and  some  food  and 
water  must  be  left  in  vessels  near  it.  "Big  Man,"  chief  of  the 
Caddos  at  the  agency,  a  bright,  intelligent,  and  prosperous  Indian, 
who  dresses  in  citizen's  clothes,  has  cultivated  fields,  and  a  good  log 
house,  told  me  that,  when  they  lived  in  the  East,  they  did  not  under- 
stand the  sign  language,  but  they  learned  to  talk  in  this  way  from 
the  Prairie  Indians.  Said  he,  "  When  we  first  met  the  Keechies,  we 
talked  partly  by  signs  and  partly  by  vocal  language.  They  knew 
gesture  speech  first.  As  we  adopted  the  signs,  of  course  they  are 
like  the  rest ;  i.e.,  like  tliose  used  by  other  tribes." 

Call.  Bring  back  of  index  finger  of  right  hand,  others  closed, 
against  or  near  the  mouth,  back  of  hand  to  right  and  rear,  index 
finger  curved,  its  tip  pressed  against  thumb,  which  is  nearly  ex- 
tended ;  raise  the  hand  upwards  a«d  outwards,  at  same  time  extend- 
ing index  finger  with  a  snap.  This  sign  is  used  in  giving  the  name 
of  an  object  called  so  and  so,  or  to  ask  the  name  of  an  object.  For 
the  latter,  first  make  the  sign  for  Interrogate  or  Question.  The 
conception  arises  from  the  custom  of  calling  out  names  in  an  Indian 
village.  Each  camp  or  band  has  a  crier,  who,  whenever  there  is  to 
be  a  council,  walks  about,  throws  his  head  back,  and  calls  out  very 
loudly  the  names  of  those  who  are  requested  to  assemble;  or  of  any 
one  man  or  chief  who  is  wanted  ;  or  when  any  special  information,  or- 
ders, etc.,  are  to  be  communicated,  it  is  done  in  the  same  way.  The 
words  are  thrown  outwards  and  upwards  over  the  camp. 

Deaf-mutes  cross  the  index  fingers  in  <"ront  of  body,  others  and 
thumbs  closed  (like  the  Indian  sign  for  Trade),  and  then  move  their 
hands,  held  in  this  position,  to  front  on  slight  curve.  The  first  is  the 
sign  for  Name,  and  the  movement  of  hands  denotes  the  action. 

Camas.     Conception  :    Curved   stick  used  in  digging  the  root. 
Partially  curve  the   index  finger  of  right  hand,  others  and  thumb 
closed,  and  make  motion  downwards,  as  though  thrusting  stick  in 
the  ground.     Sometimes  signs  for  Eat,  Good,  and  perhaps  signs  to  I 
denote  the  blue  flower,  are  made. 

This  root  has  been  one  of  the  staple  articles  of  food  for  the  She- 
shones,  Bannacks,  Flatheads,  and  adjacent  tribes.  The  high  moist  | 
mesas  of  the  Rocky  Mountains  furnish  large  tracts  of  camas  prairies, 
where  these  Indians  annually  congregate,  dig,  and  prepare  the  root  for  I 
use.  Excavations  are  made  in  the  ground,  a  fire  is  built  in  the  hole, 
and  flat  rocks  are  heated  and  put  on  the  bottom  and  sides.  A  thin 
layer  of  leaves  and  grass  is  put  on  the  rocks,  and  the  hole  filled  with 
camas-roots,  which  are  then  covered  with  grass,  leaves,  bark,  and 
stones,  and  usually  a  fire  is  built  on  the  top  of  the  pile.     It  requires 


6V/  MP—  CANNON. 


95 


about  three  days  to  properly  cook  tlie  roots  in  this  way.  The  an- 
nual gathering  of  camas  occurs  in  June  and  July,  when  it  may  be 
considered  as  ripe.  Late  in  the  fall  the  roots  are  at  times  prepared 
by  boiling.     This  tuber  is  very  nutritious. 

Camp.  Make  sign  for  Tepee  or  Lodge;  then  bring  both  hands 
about  fourteen  inches  in  front  of  centre  of  body,  hands  opposite, 
and  palms  towards  each  other,  fingers  and  thumbs  partially  curved, 
fingers  separated  slightly,  forearms  nearly  horizontal,  wrists  a  little 
higher  than  elbows,  about  two  inches  space  between  tips  of  thund)S 
and  tips  of  *ingers  of  right  and  left  hand,  thumbs  and  index  fingers 
forming  an  incom])lete  horizontal  circle  ;  lower  the  hands  simul- 
taneously and  briskly  some  inches,  mostly  by  elbow  action. 

To  indicate  the  size  of  the  camp,  give  the  number  of  lodges,  or 
make  sign  for  Tepees;  sign  for  Small,  if  there  are  few  lodges,  and 
Many,  if  a  large  camp.  If  an  unusually  large  village,  add  sign  for 
Trees;  the  idea  being  that  the  tips  of  the  tepee-poles  look  like  a 
forest. 

To  express  the  idea  of  going  into  camp,  the  sign  for  Tepee 
in  the  first  instance  is  not  made,  and  sometimes  only  the  sign  for 
Sleep  is  made.  The  description  I  have  here  given  refers  to  tepees, 
lodges,  tents,  or  people  in  camp  or  bivouac  ;  and  the  same  sign  is 
used  to  denote  a  village  or  city  of  white  people,  the  sign  for  House 
being  made  instead  of  tepee. 

Candid.  Make  signs  for  True,  for  Day,  and  Good,  conveying  the 
idea  of  openness  and  clearness  like  the  day;  truth  and  goodness. 

Deaf-mutes  use  the  same  signs. 

Candle.  Hold  left  hand,  back  to  left,  well  out  in  front  of  left 
shoulder,  index  finger  extended  and  pointing  upwards,  others  and 
thumb  closed ;  make  sign  for  Fire  (at  the  tip  of  left  index);  then 
mark  off  with  lower  edge  of  right  hand  or  with  extended  right  index 
on  left  forearm  the  length  of  a  candle,  measuring  from  the  tip  of 
left  index. 

Deaf-mutes  make  a  similar  sign,  sometimes  also  holding  the  tip  of 
left  vertical  index  near  mouth  and  blowing  at  it,  as  though  extin- 
guishing the  flame  of  a  candle  in  that  way. 

Candy.  Make  sign  for  Sweet  or  Sugar  ;  then  hold  left  index 
vertically  in  front  of  body,  other  fingers  and  thumb  closed,  and 
with  the  tip  of  right  index  indicate  on  left  the  stripes  of  different 
colors.. 

Deaf-mutes  make  the  same  signs. 

Cane.  Conception :  Old  man  walking  with  stick.  Bring  the 
right  hand  fixed  as,  and  in  the  position  of.  Old  ;  then  move  the 
hand  slightly  to  front,  also  raising  it  a  little;  then  lower  it  to  about 
same  height  as  when  starting  ;  repeat  motion. 

Deaf-mutes  make  the  same  sign. 

Cannon.  Conception  :  Large  gun.  Make  sign  for  Gun,  and  for 
Large. 

Sometimes  the  signs  for  Distant  and  Discharge  are  also  made ; 
a  second  shooting  or  explosion  ;  this  latter  rather  indicates  a  large 


96 


CANNOT— CARDS. 


gun  firing  shells.     Some  Indians  make  an  incomplete  vertical  circle 
with  thumbs  and  index  fingers  to  denote  the  bore  of  the  cannon. 

Deaf-mutes  hold  left  hand,  back  to  left,  in  front  of  body,  index 
finger  alone  extended  and  pointing  to  front;  the  right  hand,  index 
alone  extended,  is  brought  over  left,  right  index  vertical  and  tip 
resting  at  ))ase  of  left  index ;  move  right  hand  sharply  to  front, 
right  index  tip  pressing  against  side  of  left  index  finger.  The  signs 
for  size  of  gun  and  for  iron  are  sometimes  also  made. 

Cannot.  Make  signs  for  Worh  and  for  No.  The  following  is  a 
better  sign  used,  not  generally,  perhaps,  but  by  those  who  are  thor- 
oughly conversant  with  gesture  speech,  viz. :  hold  the  left  hand,  back 
to  left,  fingers  extended,  touching,  and  pointing  to  front,  well  out  in 
front  of  left  breast,  left  forearm  about  horizontal ;  bring  tip  of  ex- 
tended index  finger  of  right  hand,  back  up,  against  centre  of  left 
palm,  this  finger  perpendicular  to  its  surface,  other  fingers  and 
thumb  closed;  then  move  right  hand  to  right  some  inches, as  though 
rebounding  after  tip  strikes  left  palm,  keeping  index  finger  about 
horizontal  and  in  line  of  its  prolongation  from  first  i)osition.  This 
sign  is  used  in  the  sense  oi  impossible,  and  its  conception  seems  to  he, 
will  not  go  through.  Some  Indians  make  sign  for  Behind  (sense  of 
time),  drawing  hands  well  apart,,  and  dropping  them,  as  in  Tired 
or  Age. 

Deaf-mutes  hold  extended  left  index  horizontally  in  front  of 
body,  pointing  to  front,  other  fingers  closed,  and  drop  right  hand 
from  above  down  on  to  it,  and  as  left  index  is  uck  it  bends  and 
allows  right  to  pass  ;  sometimes  only  right  inde      Irops  on  left. 

Canoe.  Make  sign  for  Boat,  and  then  ho  i  compressed  and 
curved  right  hand,  back  down,  outwards  in  front  of  body,  to  denote 
the  curved  prow. 

Deaf-mutes  make  sign  for  Boat  and  then  signs  for  paddling  same. 

Canon.  Conception  :  High  bluffs  or  mountains  on  either  side. 
Bring  both  closed  hands,  palms  towards  and  opposite  each  other,  in 
front  of  body,  and  little  higher  than  shoulders,  forearms  nearly 
vertical,  hands  about  six  inches  apart.  Sometimes  signs  to  denote 
Cut  or  precipitous  banks  are  also  made. 

Deaf-mutes  use  the  same  signs.    A  winding  cut  through  mountains  I 
is  sometimes  indicated  by  holding  extended  hands  in  front  of  body] 
and  opposite,  about  four  inches  apart  and  palms  towards  each  other, 
fingers   pointing  to  front;  move  the  hancls,  keeping  them  at  samel 
distance  apart,  simultaneously  to  front. 

Cards.  Hold  nearly-closed  left  hand  in  front  of  body;  carry 
right  hand  near  to  it,  and  make  motions  with  right  hand  as  though 
dealing  out  the  cards  to  several  persons.  The  king  is  distinguished 
from  the  jack  by  coloring  the  head-dress  of  the  former  yellow,  the 
latter  red. 

Indians  are  passionately  fond  of  gambling  and  have  adopted  some  I 
of  our  games  with  cards,  which  they  play  with  modifications,  thel 
result  being  that  it  is  generally  a  mere  question  of  luck,  and  not  of  I 
skill. 


CAR  'I RIDGE— CHARGE. 


97 


Deaf-mutes  hold  left  hand  in  front  of  body,  as  thougli  liolding  a 
"hand  of  cards,"  and  then,  with  right  near  left,  make  motion  of 
arranging  same;  sometim  s  also  making  motions  of  throwing  down 
cards  taken  from  left  thumb. 

Cartridge.  Hold  rigiu  hand,  back  nearly  up,  in  front  of  body, 
index  fmger  extended  liorizontal  and  pointing  to  front,  other  fin- 
gers closed  ;  thumb  pressing  against  side  of  index,  with  tip  just  back 
of  second  joint,  represents  metallic  cartridge  now  in  use.  Some- 
times signs  for  Gun  and  .Shoot  are  also  made. 

Cartridge-Beit.  Make  sign  for  Belt,  ami  then,  fixing  right  hand 
as  in  Cartridge,  carry  the  index  finger  to  right  side,  and  make  mo- 
tion as  though  putting  it  in  the  loops  of  belt. 

Cat.  Cone :ei)tion  :  Flattened  or  turned-up  nose,  Ering  closed 
right  iiand,  back  to  right,  in  front  of  face,  thumb  resting  on  second 
joint  of  index  finger,  nose  touching;  tip  of  thumb  and  second  joint 
of  index  ;  twist  the  hand  upwards  anil  very  slightly  outwards,  mostly 
by  wrist  action,  nose  still  touching  thumb  and  index.  Frequently 
the  size  of  the  animal  is  added. 

Deaf-mutes  indicate  the  moustache,  stroking  an  imaginary  one 
with  tips  of  fingers  and  thumbs  right  and  left  on  upper  lip. 

Cattle.  Conception  :  Spotted  buffalo.  Make  sign  for  Buffalo 
and  Spotted.  Some  Indians  only  indicate  straighter  horns  by  not 
curving  the  index  fingers  as  much  as  in  buffalo  ;  and  some  make  sign 
for  tame  buffalo  ;  i.e.,  buffalo  working  side  by  side  under  a  yoke. 

Cavalryman.  Make  sign  for  White  Man,  for  Soldier,  and  for 
RiDK.  Frequently  the  signs  for  the  yellow  stripe  on  trousers  are 
made. 

Deaf-mutes  make  signs  for  Soldier  and  Ride. 

Cent)  .  Bring  hands  in  front  of  body  and  make  a  horizontal 
circle  with  thumbs  and  index  fingers,  other  fingers  closed ;  then, 
still  holding  left  hand  in  this  position,  bring  right  hand  from  above, 
and  place  thi;  tip  of  extended  right  index,  other  fingers  and  thumb 
closed,  in  centre  of  the  horizontal  circle  first  formed  ;  the  right  index 
is  held  vertically  and  points  downwards.     (See  also  Middle.) 

Deaf-mutes  make  the  same  signs. 

Certain.  Make  signs  for  I,  Know,  and  Good,  A  quick,  vigorous, 
and  decisive  manner  of  making  the  gesture  is  also  necessary. 

The  sign  for  True  is  also  made.  The  latter  is  tie  gesture  used  by 
deaf-mutes. 

Charge.  To  charge  against  others.  Hold  the  closed  hands, 
backs  up,  near  the  right  shoulder ;  move  the  hands  briskly  to  front, 
slightly  to  left  and  trifle  downwards,  at  same  time  opening  hands,  ex- 
tending and  separating  fingers. 

Charge.  Sense  of  others  charging  against  or  towards  one.  Hold 
the  nearly-closed  hands,  backs  down,  a  few  inches  apart,  in  front 
and  little  to  left  of  centre  of  body,  hands  about  height  of  shoulders  ; 
move  the  hands  briskly,  mostly  by  wrist  anti  elbow  action,  in  towards 
the  body,  turning  backs  upwards  and  to  front  by  bending  wrists 
towards  forearms,  at  the  same  time  extending  and  separating  the 


98 


CHE  A  T—CHE  YENNE. 


fingers,  having  them  point  at  about  lower  portion  of  face,  tips  being 
a  few  inches  from  it  at  termination  of  movement.  The  conception 
seems  to  come  from  gathering  together,  making  a  rush,  and  scattering 
out.  The  sign  is  used  to  designate  troops,  Indians,  l)uffalo,  or  any- 
thingthat  could  make  a  charge,  and  frequently  metaphorically;  as,  the 
wind  or  the  water  came  charging  against  us.  (See  Attack  and 
War.) 

Deaf-mutes  make  a  similar  motion,  but  do  not  close  the  hands  j  i.e 
start  with  fii.gers  extended  and  separated. 

Cheat.  Ex])lain  in  what  way,  and  then  make  signs  for  Kill,  Lit. 
and  Steal.     To  cheat  is  to  7vin  by  lying  and  stealing. 

Deaf-mutes  niake  sign  similar  to  Southern  Indians'  sign  for  Trade, 
only  the  right  hand  jjasses  outside  of  left  and  then  under  it, — "an 
underhanded  exchange. ' ' 

Cherries.  Conception:  The 'fruit  hanging  on  the  tree.  Make 
sign  for  Tree,  then  iiold  tlie  right  hand,  back  up,  well  out  in  front 
of  and  little  higher  than  right  shoulder,  fingers  and  thumb  separated, 
hand  allowed  to  drop  down  by  its  own  weight,  held  loo'sely  at  wrist ; 
shake  the  hand  a  little  to  right  and  left,  giving  it  the  naturally  trem- 
ulous motion  when  shaken  in  that  way  and  held  thus  loosely.  Witl' 
most  signs  for  Fruit  the  gestures  for  Good  and  Eat  are  added. 
The  signs  for  fruit  are  at  times  difficult  to  understand  and  frequently 
require  explanation. 

Deaf-mutes  make  sign  for  Tree,  color  and  size  of  fruit. 

Cheyenne.  There  are  two  distinct  conceptions  for  the  sign  for 
this  tribe,  and  each  is  supported  by  evidence.  The  first  conception, 
and  I  think  the  best,  or  rather  the  more  correct  one,  is  from  the  ens- 
tom  which  formerly  obtained,  and  still  exists  to  some  extent,  of  cnt- 
ting  or  slashing  the  wrists  and  arms.  The  second  one  is  from  the 
peculiar  manner  of  striping  their  arrows. 

Hold  the  left  hand,  back  upwards  and  slightly  to  left,  in  front  of 
left  breast,  index  finger  extended  horizontal  and  pointing  to  the 
front,  others  and  thumb  closed  ;  bring  the  right  hand,  back  outwards, 
opposite  and  little  above  left,  index  finger  extended  horizontally  and 
pointing  to  left,  others  and  thumb  closed,  right  index  pointing  to 
left  and  upwards,  its  second  joint  above  left  index  :  lower  right  hand 
so  that  right  index  rests  on  left,  and  then  draw  the  right  hand  briskly 
to  right  and  downwards ;  repeat  motion  two  or  three  times,  some- 
times moving  right  hand  after  each  movement  towards  body,  as 
though  slashing  wrist  and  arm. 

Pictographically,  the  Cheyennes  are  represented  like  the  Sioux  and 
Arapahoes ;  i.e.,  with  the  hair  combed  down  sides  of  face,  braided 
and  wrapped  with  otter-skin  or  otlier  material,  and  long  scalp-lock 
hanging  down  behind. 

The  tribe  of  Indians  known  by  the  name  Cheyenne  speak  an  en-i 
tirely  different  vocal  language  from  any  of  the  nations  surrounding] 
them.     The  word  evidently  came  from  the  Sioux  Sha-ey-la,  or  Sha- 
en-na,  and,  according  to  the  Indian  explanation,  was  given  them  l)y| 
the  Sioux  because  they  first  met  a  Cheyenne  who  wore  a  robe  painted 


CHE  YENNE. 


99 


red  and  had  his  body  painted  the  same  color;  ska  being  tlie  fjioux 
wort!  for  red,  and  la  simply  a  diminutive,  sometimes  used,  it  would 
seem,  only  for  euphony.  I  made  a  very  careful  inquiry  in  regard 
to  the  derivation  of  the  word,  and  obtained  only  this  explanation 
from  the  best  informed  of  the  Cheyennes  and  Sioux.  In  conversa- 
tion, however,  with  the  Reverend  A.  S.  Riggs  recently  on  this  sub- 
ject, he  informed  me  that  the  Sicux  called  any  language  they  under- 
stoo'l  a  white,  and  any  they  did  not  understand  a  red,  language,  in 
a  letter  received  recently  from  him  he  says,  "In  regard  to  the  red 
language  or  red-talkers,  I  would  write  Shaw -ee-a- yah,  Sha-ee-a-la, 
Sha-ee-a-na.  The  third  syllable  is  surely  there,  tiiough  in  rapid  utter- 
ance it  may  not  be  plain.     Written  in  Dakota  it  is 

I     \  a  sufifix  of  not  well-determined  meaning,  j-a  being 

TSantee:  la,  Teton  :  fia,  Yankton, 
na  3  '      '  '       ' 


rSa;  I.e., 
-  Red-talk; 


(. 
'1  his  view  of  the  case  would  seem  to  derive  support  from  the  name 

given  the  Crees,  though  the  Teton-Sioux  pronounce  the  word  for 
these  Indians  Sha-eya,  as  nearly  as  I  can  ".rite  it  phonetically.  The 
usual  explanation,  and  the  only  one  1  ever  heard  of  prior  to  my 
investigation,  viz.,  that  it  came  from  the  French  word  Chien,  and  on 
account  of  the  Cheyenne  soldier  being  called  dog-soldier,  is  not,  I 
think,  correct.  I  made  a  special  study  of  the  organization  of  the 
soldier  bands  of  tlie  different  tribes,  and  found  that  these  Indians 
gave  no  greater  prominence  to  this  band  than  do  other  tribes.  (See 
Soldier.)  They  call  themselves  Sa-Sis-e-tas,  and  one  Cheyenne 
claimed  that  this  word  meant  "  the  cut  or  slashed  arms;"  but  I  could 
not  confirm  this,  and  was  unable  to  secure  any  satisfactory  explana- 
tion of  the  meaning  of  the  word.  It  would  seem  to  mean,  like  most 
words  for  tribal  names,  simply  people  or  the  people.  Some  of  their 
traditions  and  myths  would  seem  in  a  very  faint  way  to  point  to  their 
location  as  far  east  o.s  Niagara  Falls,  but  there  is  no  evidence  of  migra- 
tions westward  from  any  place  beyond  the  head-waters  of  the  Missis- 
sippi in  Minnesota,  near  the  ])resent  site  of  St.  Paul,  and  nothing 
ill  their  vocal  Jar.guage  or  customs  whicii  would  justify  any  assertion 
of  a  more  easttin  origin.  I  was  at  first  inclined  to  think  that  the 
great  prominence  given  to  their  myths  and  stories  in  regard  to  the 
first  buffalo,  some  of  them  commencing  with  "  before  we  had  buffalo," 
etc.,  indicated  that  it  must  have  been  at  a  comparatively  recent  date 
that  they  reached  the  buffalo  country  ;  but  as  the  same  stories  are  told 
with  more  exactness,  even  in  regard  to  the  bow  and  arrow,  I  was 
compelled  to  give  up  any  theory  or  views  I  held  on  the  subject  and 
accept  as  a  fact  th'^  answer  made  by  a  very  old  man  and  former  chief 
(he  was  seventy-nine)  to  my  cjuestion  as  to  where  they  were  before 
they  lived  in  Minnesota:  "The  Great  Spirit  made  us  riglit  there!" 
Occupying  then  the  country  at  the  head-waters  of  the  Mississippi 
several  hundred  years  ago,  they  were  slowly  forced  westward  by  the 
Sioux,  perhaps  southward  by  the  Mandans,  the  latter  being  driven 
from  the  north  by  the  same  power  which  pressed  upon  the  Sioux,  viz., 
the  great  Algonquin  family,  assisted  in  later  years  by  French  arms. 


lOO 


CUE  YENNE. 


It  is  more  than  probable  that  this  migration  was  due  in  a  measui-e  to 
and  determined  by  their  search  for  game,  as  traditional  evidence  in 
regard  to  their  relations  with  the  Sioux  and  Mandans  is  not  clear  and 
conchisive.  (Lieutenant  Bailey,  Fifth  Infantry,  obtained,  from  what 
is  considered  a  reliable  source,  information  which  went  to  show  that 
the  Sioux  and  Cheyennes  were  never  regularly  at  war,  but  had  fre- 
quent misunderstandings  and  difficulties  with  each  other,  and  that  the 
Cheyennes  met  the  Mandans  two  hundred  and  two  years  ago,  as  they 
— the  Cheyennes — crossed  the  Missouri  River.  For  several  years 
they  were  at  war  with  the  Mandans,  after  this  made  peace,  and  have 
maintained  peaceable  relations  ever  since.  Before  the  whites  com- 
menced making  war  against  these  tribes  they  frequently  camped 
together,  and  many  Cheyennes  and  Mandans  intermarried.) 

At  any  rate,  they  left  the  wooded  country  and  drifted  into  the 
plains,  where  they  were  joined  by  the  Arapahoes,  and,  about  two  hun- 
dred or  two  hundred  and  fifty  years  ago,  reached  the  Missouri,  and 
crossed  near  the  mouth  of  the  Cheyenne  or  Good  River,  as  they  call 
it.  A  i)ortion  of  the  Arapahoes,  now  called  Gros  Ventres  of  the 
Prairie,  refused  to  cross,  and  going  to  the  northwest  joined  the 
Blackfeet.  Before  commencing  this  movement  it  would  appear  that 
they  lived  in  permanent  villages,  contiguous  to  their  cultivated 
fields,  and  went  out  for  their  annual  hunts  like  the  Pawnees,  Man- 
dans, and  other  tribes  who  live  in  dirt-lodges.  It  is  impossible  to 
locate  the  time  when  they  first  saw  a  white  man,  but  I  give  their  tra- 
dition for  what  it  is  worth.  They  never  had  many  ponies  until  after 
they  reached  about  the  present  site  of  Fort  Meade,  near  the  Black 
Hills.  The  Crows  then  roamed  near  the  head  of  the  Little  Missouri 
River,  and  the  Powder  and  Tongue  River  country.  The  Kiowas 
and  Apaches  were  southwest  of  and  near  the  Black  Hills,  while  the 
Pawnees  occupied  the  Lower  Platte  valley.  Some  claim  that  the 
Arapahoes  first  secured  a  pony;  others,  that  a  Mexican  gave  one  to 
one  of  their  chiefs.  Be  that  as  it  may,  the  Cheyennes,  soon  after 
their  arrival  near  the  Black  Hills,  heard  of  the  tribes  who  had  ponies. 
and  of  the  wild  horses  on  the  plains  to  the  south.  They  gave  up 
farming  and  apparently  'vent  into  the  business  of  driving  the  Crows, 
Kiowas,  and  Apaches  out  of  the  country,  catching  wild  ponies,  and 
stealing  them  from  the  tribes  to  the  south  and  west  who  had  tliem. 
They  claim  at  this  time  to  have  had  anywhere  from  three  to  five 
thousand  lodges.  I  was  informed  by  an  interpreter,  who  went  to  the 
Cheyenne  camp  some  thirty  years  ago  as  a  trader,  that  at  that  time 
they  had  about  fifteen  hundred  lodges.  Keeping  in  a  northwesterly 
direction,  they  drove  the  Crows  before  them,  took  possession  of  the 
country,  and  roamed  about  near  the  head-waters  of  Little  Missouri, 
Powder,  Tongue,  and  Rosebud  Rivers,  going  at  times  to  the  mouth 
of  the  Rosebud,  but  not  crossing  the  Yellowstone,  except  above  the| 
mouth  of  Tongue  River.  They  did  not  neglect  the  Kiowas  ar 
Apaches,  but  forced  them  south,  between  the  Pawnees  and  numeroiij| 
other  tribes  to  the  east,  and  the  Utes  to  the  west,  until  they  joined 
the  powerful  nation  of  Comanches  in  the  far  south.     In  the  mean| 


Cheyennes  (th 
apart.     We  ui 
people.     We  v 
and  they  won 
time.     We  wc 
language  and 
Four  chiefs  I 
for  their  bravei 
A  grand  coun 
sometimes  niak 
Four  sticks  wc 
i»g  the  four  he, 
ivho  at  differen 
to  go  and  brin| 
"■ere  not  alrea( 
ground  near  tl 
men,  and  held 
"■liile  the  pipes 
of  the  four  be 
•^e,  as  they  say, 
only  one  was  It 
"i;i<ie.     An  ele 
elect  one  or  tv 
of"  minor  impor 


CHE  YENNE. 


lOX 


after 
)onies, 
e  up  I 
rows, 
and  I 
tlu'iii. 
live  I 
to  the 
It  time 
esterly 
of  the  I 
ssouri, 
mouth  I 
ve  the 
and 
iierous| 
joined 
mean  I 


time  the  Arapahoes  had  separated  from  them  (thougli  always  re- 
maining friendly  and  frequently  joining  them  in  offensive  and  de- 
fensive warfare),  and  had  gone  farther  into  the  mountains.  Peace 
hail  been  made  and  broken  numerous  times  with  the  Sioux,  but  about 
eighty  years  ago  a  permanent  and  lasting  one  was  effected.  As  a 
Cheyenne  said  to  me,  "  For  many  years  we  were  at  war  with  tha 
Sioux,  particularly  the  Wychayelas  (this  includes  all  the  bands  of  the 
^/and  n  dialect  of  Sioux).  Peace  would  be  made  ;  they  would  hold 
out  the  pipe  to  us,  and  smilingly,  and  apparently  with  sincere  in- 
tentions, say,  'Let  us  be  good  friends;'  but  they  time  and  again 
treacherously  broke  their  ])romises.  We  made  a  peace,  which  was 
unbroken  except  by  one  battle  about  the  time  we  first  got  guns." 

About  fifty  years  since  a  partial  separation  of  the  tril)e  took  place 
on  a  tributary  of  Tongue  River,  due  to  a  desire  of  a  portion  of  the 
tribe  to  go  with  a  trader  who  was  with  them,  and  also  to  increase 
their  supply  of  ponies  by  trade  and  theft  from  the  tribes  to  the  south  ; 
a  permanent  separation  was  not  made  until  some  twenty  years  later. 
Speaking  of  their  migrations  from  tiie  Black  Hills  to  tl-.e  Big  Horn 
^Iountains,  and  from  there  to  the  Platte  and  Arkansas  Rivers,  Whirl- 
wind, of  the  Southern  Cheyennes,  said  to  me,  "  We  roamed  around 
that  country,  moving  down  to  the  White  Earth  and  Platte  Rivers. 
The  time  of  the  great  gathering  on  Horse  Creek  (near  Fort  Laramie, 
Wyoming  Territory),  when  all  the  tribes  got  together, — Crows, 
Snakes,  Arapahoes,  Sioux, — all  up  there, — and  goods  were  distributed 
to  us,  may  be  taken  as  the  time  when  we  separated  from  the  Northern 
Cheyennes  (this  was  between  thirty  and  forty  years  ago).  We  drifted 
apart.  We  used  to  come  together  at  times,  but  not  just  like  one 
people.  We  would  go  north  and  live  with  the  Northern  Cheyennes, 
and  they  would  come  and  live  vvith  us  ;  but  this  was  only  for  a  short 
time.  We  were  like  two  different  tribes,  only  we  spoke  the  same 
language  and  had  the  same  habits  and  customs." 

Four  chiefs  formerly  ruled  the  Cheyenne  camp.  They  were  selected 
for  their  bravery,  wisdom,  good  judgment,  and  generosity  to  the  poor. 
A  grand  council  was  called,  and  a  large  tent  pitched  to  hold  it  in ; 
sometimes  making  this  council-lodge  out  of  several  common  tepees. 
Four  sticks  were  driven  in  the  ground,  inside  the  lodge,  represent- 
ing the  four  headmen  of  the  tribe.  Four  very  old  men,  usually  those 
who  at  different  times  had  held  the  position  of  chief,  were  selected 
to  go  and  bring  in  the  four  men  who  were  to  be  made  chiefs,  if  they 
were  not  already  present.  Four  pipes  were  filled  and  placed  on  the 
ground  near  the  sticks  ;  these  were  taken  up  and  lighted  by  the  old 
men,  and  held  to  the  newly-made  headmen,  who  took  a  few  puffs 
while  the  pipes  were  still  in  the  hands  of  the  old  men.  Should  one 
of  the  four  be  killed,  die  of  disease,  or,  through  public  sentiment, 
be,  as  they  say,  thrown  away,  the  other  three  acted,  and  so  on  until 
only  one  was  left,  when  a  council  was  called,  and  four  others  were 
made.  An  election  ^  this  can  so  be  named,  was  never  called  to 
elect  one  or  two,  bu.  always  four.  These  four  decided  all  matters 
of  minor  importance,  and  they  usually  selected  one  of  their  number 


I02 


CHE  YENNE. 


to  act  as  head-chief.  Any  questior;  of  vital  imi)ortance,  such  as  de- 
claring war  or  making  peace,  was  decided  on  in  a  general  council. 
At  the  election  only  a  few  prominent  men  from  each  of  the  soldier 
bands  were  present ;  they  had  five  such  bands,  viz. :  Strong  Heart 
(sometimes  called  Crazy  Dog  and  Bow  String),  Dog  Fox,  Smooth 
Elkhorn,  and  Swift's  Tail. 

Black  Pipe,  who  was  bent  and  withered  with  the  wear  and  exposure 
of  seventy-nine  winters,  and  who  trembled  like  some  leafless  tree 
shaken  by  the  wind,  but  of  sound  mind  and  memory,  related  to  me 
the  following  story;  "Long  ago  the  old  men  had  a  tradition  that 
some  disease  or  disaster  killed  off  nearly  all  the  Cheyennes.  Whore 
this  happened  our  tradition  does  not  say  ;  but  only  a  few  lodges,  some 
three  or  four,  were  left.  Our  oldest  stories  located  the  Cheyennes  on 
a  large  lake,  and  a  stream  running  from  this  fell  to  a  great  depth. 
This  waterf'.il  made  constantly  a  loud  noise.  The  stream  ran  to  the 
east,  and  'vas  beyond  the  Big  River."  (I  have  some  doubt  as  to 
whether  he  meant  the  Missouri  or  Mississippi,  but  am  inclined  to 
locate  the  place  as  Minnehaha  Falls,  Minnesota.)  "  Before  falling  it 
v^as  narrow,  then  suddenly  was  wide.  A  great  mist  rose  to  the  sky, 
and  a  loud,  rumbling  noise  was  constantly  made.  One  day,  when 
encamped  near  the  lake,  two  of  our  young  men,  handsomely  painted 
and  gaudily  dressed  in  skins  and  furs,  approached  the  camp  and  said 
that  they  had  something  of  importance  to  communicate,  and  asked 
that  the  camp  move  to  the  falls,  and  put  up  near  the  falls  a  large 
council-lodge.  An  unseen  force,  a  mysterious  influence,  seemed  to 
hang  over  the  camp.  The  women  took  down  the  tepees  nervously ; 
the  men  were  restless  and  impatient;  even  the  dogs  were  agitated, 
and  gave  more  trouble  in  packing  than  usual.  After  making  the 
request  the  two  young  men  disappeared,  and  were  not  seen  till  the 
camp,  laid  out  in  a  great  circle  near  the  falls,  was  made.  A  huge 
council-lodge  was  pitched  near  the  falls,  and  then  the  two  young 
men,  more  peculiarly  and  brilliantly  dressed  and  painted,  reappeared. 
They  went  to  the  water's  edge,  plunged  in,  and  disappeared  under 
the  falls, — seemed  to  go  into  the  solid  rock  as  they  vanished  from 
sight, — and  the  mist  rose  higher  and  the  noise  was  louder  than  before. 
After  some  little  time  of  anxious  suspense  the  young  men  reappeared. 
They  rose  up  out  of  the  mist  and  water,  and  on  reaching  the  shore 
it  was  observed  that  they  held  their  hands  closed,  and  one  of  the 
young  men  had  something  red  in  one  hand.  They  repaired  to 
the  council-lodge,  where,  in  obedience  to  the  calls  of  the  criers,  all 
the  men,  women,  and  children  had  congregated.  The  young  men 
asked  for  large  plates  (only  those  made  of  stone  were  used  at  that 
time),  which  were  brought.  One  of  the  young  men  opened  his  right 
hand  over  the  plate,  and  it  was  immediately  piled  high  with  dried 
buff"alo-meat.  The  plate  was  passed  round,  emptied,  and  refilled 
in  this  way,  until  all  had  eaten  enough.  He  then  opened  his  left 
hand  and  supplied  them  with  tobacco.  The  other  young  man 
opened  his  hands.  In  one  was  a  pipe,  in  the  other  seeds  of  corn, 
tobacco,  melons,  etc.     After  the  feast  and  smoke  the  young  men 


CHE  YENNE. 


103 


sail!  that  these  things  had  been  given  to  them  by  an  old  woman  in  a 
cave  under  the  falls,  who  told  them  the  Great  Spirit  had  left  these 
things  with  her  for  their  use,  and  that  when  they  smoked  tlie  tobacco 
they  must  hold  the  pipe  towards  the  Great  Spirit,  who  gave  it  to 
them,  and  towards  the  earth,  that  supplies  the  nourishment  for  the 
plant." 

Running  through  all  the  stories,  legends,  and  myths  of  the  Chey- 
ennes,  the  number  four  seems  to  possess  a  magical  influence  for  good 
luck.  Four  halts  are  made  before  they  charge  in  the  preliminary  march 
of  tlie  Sun-Dance,  four  times  is  the  covering  to  the  medicine  sweat- 
house  raised,  and  four  winters  they  starved,  according  to  the  following 
story,  which  was  often  repeated  as  a  warning  against  quarrelling  : 
"Long,  long  ago  an  old  man  and  a  young  man  got  into  a  dispute 
over  a  buffalo-skin,  and  the  old  man  knocked  the  younger  one  sense- 
less with  the  leg  of  the  buffalo.  Near  by  was  a  fire,  upon  which  an 
old  woman  had  placed  a  large  clay  kettle  filled  with  water  and  buffalo- 
meat,  around  which  a  large  number  had  gathered.  When  the  young 
man  fell  the  kettle  was  upset,  the  water  ran  out  over  the  fire,  creating 
a  great  deal  of  smoke,  steam,  and  dust.  During  the  disturbance  the 
young  man  disappeared  ;  was  not  seen  again  for  four  winters.  At 
the  end  of  that  time  he  appeared  on  an  eminence  near  camp,  having 
a  i)uffalo's  lower  jaw  fastened  to  each  heel,  and  holding  a  peculiar 
lance  in  his  hand.  As  soon  as  he  was  discovered  he  again  disap- 
peared behind  the  hill.  In  a  very  short  time  he  appeared  on  the  hill 
again  with  a  different  kind  of  lance,  and  a  bunch  of  hair  tied  to  each 
leg  (the  long  hair  that  grows  on  a  buffalo).  He  disappeared  a  second 
time,  and  again  reappeared  with  a  small,  round  war-bonnet,  one  with 
no  trail,  and  with  a  painted  stripe  across  his  body,  which  was  naked. 
He  again  disappeared,  and  again  reappeared  with  a  different  lance  in 
his  hand,  a  buffalo's  head  for  a  head-dress,  and  some  of  the  skin 
hanging  down  from  this  on  each  side.  He  then  disappeared,  and 
was  not  seen  for  four  winters.  In  the  mean  time  gaunt,  fierce-eyed, 
wretclied,  and  cruel  starvation  seized  the  Cheyenne  camp  ;  all  game 
disappeared  ;  roots  and  berries  did  not  grow.  Some  were  so  hungry 
that  they  ate  dirt. 

"  One  day  in  the  early  spring  some  little  boys  were  out  hunting 
with  hungry  eyes,  digging  with  wasted  hands  for  sometliing  to  eat, 
and  finding  some  mushrooms,  devoured  them.  Whilst  tiiey  were 
eating  these  the  young  man  appeared  to  the  boys,  having  in  his  hand 
four  arrows,  and  told  them  that  as  they  were  hungry  he  would  give 
them  something  to  eat.  Taking  some  dried  buffalo-chips,  he  pounded 
them  uj)  and  handed  the  mass  to  the  boys.  It  was  dried  meat  pounded 
fine.  He  then  told  the  boys  to  go  to  the  camp  and  tell  their  people 
to  pitch  a  big  lodge  with  the  door  towards  the  rising  sun,  and  that 
when  this  lodge  was  pitched  he  would  show  himself  to  them;  he 
would  go  into  the  lodge  and  sing  to  them,  and  would  again  bring 
game  into  the  country  about  them.  The  lodge  was  pitched,  the 
young  man  appeared,  the  boys  recognized  him  and  cried  out,  *  There 
comes  the  man!'     He  came  towards  the  lodge,  around  which  the 


I04 


CHE  YENNE. 


people  of  the  camp  crowded,  crying  and  holding  their  hands  up 
towards  the  Great  Spirit.  He  walked  round  the  people  to  the  left, 
and  entering  the  lodge  at  the  door,  remained  within  for  four  days 
and  nights  singing  ;  at  the  end  of  the  fourth  night  he  unrolled  tlie 
arrows  which  he  had  in  a  bundle,  and  immediately  after  the  buffalo 
swarmed  about  camp,  'ellowing  and  pawing  the  earth,  some  even 
went  into  the  big  lodge,  and  were  there  killed.  The  young  man  then 
said  that  he  was  going  away,  but  that  before  he  went  he  wanted  a  very 
beautiful  young  woman  who  was  in  the  camp.  The  woman  was  given 
to  him,  and  he  went  away,  and  has  never  been  seen  since.  Our  people 
thought  he  got  these  sacred  arrows  from  Bear  Butte,  and  that  he  went 
back  there.  Game  was  plenty,  and  roots  and  berries  grew  in  abun- 
dance, and  many  kinds  of  fruit  that  before  this  time  we  had  known 
nothing  about. 

*'  Before  going  away  the  young  man  told  us  many  things,  explained 
to  us  how  to  live,  and  said  that,  instead  of  being  one  of  our  people, 
he  was  a  God,  and  was  one  of  those  who  had  gone  into  the  cave  to  get 
the  meat,  corn,  and  tobacco.  He  said  that  there  were  people  in  a  far- 
off  country,  where  the  sun  rises;  that  he  made  those  people,  and  that 
they  were  his;  that  after  a  time  we  would  see  and  meet  with  them; 
that  they  would  come  to  our  country ;  that  there  were  a  great  many 
of  them,  and  they  would  overpower  us,  would  kill  our  game,  eat  and 
destroy  our  fruit,  and  finally  they  would  g^t  so  numerous  that  we 
would  find  them  on  every  stream.  He  toici  us  that  the  big  gaiae 
would  come  from  the  north,  where  it  was  cold,  and  ponies  fiom  the 
south,  where  it  was  warm.  He  told  us  to  eat  wild  fruits  and  wild 
game,  and  in  that  way  we  would  be  healthy  and  happy.  He  told  us 
that  the  people  who  came  from  the  rising  sun  would  have  a  different 
kind  of  food,  and  said  that  this  would  not  be  as  good  for  us  as  what 
we  would  find  on  the  prairie." 

White  Bull,  one  of  the  Indians  present  when  the  story  was  told 
me,  here  said  that  it  made  his  heart  'leavy  and  sad  to  think  of  these 
things, — the  spoliation  of  his  country,  the  driving  away  of  all  the 
game,  and  the  crowding  out  of  existence  of  his  people.  Once  they 
were  happy,  had  a  country  of  their  own,  game  and  all  that  they 
wanted  to  make  them  happy ;  now  they  were  poor  and  broken  and 
separated,  and  some  of  their  people  had  been  sent  away  to  die  in  a 
strange  land. 

The  story  of  the  first  white  man  seen  by  the  Cheyennes,  though 
possessing  no  special  merit,  still  throws  some  light  upon  Indian 
thought,  and  gives  their  version  of  the  treatment  the  whites  received 
at  their  hands.  "Long  ago,"  said  Black  Pipe,  "the  Cheyennes 
were  camped  near  some  lakes  beyond  the  Missouri  River ;  they  made 
fire  with  two  sticks,  which  was  hard  work.  The  women  used  porcu- 
pine-quills for  needles  in  sewing.  We  had  stone  vessels  to  cook  in, 
stone  knives  and  stone  points  to  our  spears  and  arrows.  The  Great 
Spirit  had  given  us  the  bow  and  arrow  to  kill  game  with.  One 
morning  a  Cheyenne  and  his  wife,  awakening  from  their  sleep,  saw 
a  strange  creature  in  their  tepee.     The  woman  was  frightened,  and 


CHE  YENNE. 


I  OS 


was  about  to  cry  out,  but  was  quieted  by  her  husband,  whilst  the 
strange  being  slowlv  and  feebly  arose  to  a  sitting  posture.  He  was 
so  thin  that  he  had  scarcely  any  flesh  on  his  bones,  and  for  clothing 
had  only  some  moss  and  grass.  He  was  very  near  death.  This 
creature  looked  something  like  a  Cheyenne,  but  he  had  a  white  skin 
and  a  strange  language.  The  Cheyenne  gave  him  something  to  eat, 
but  at  first  he  was  so  weak  and  exhausted  that  his  stomach  would  not 
hold  it,  yet  after  a  little  while  he  got  stronger.  The  Cheyenne  told 
his  wife  to  keep  the  matter  a  profound  secret,  as  some  of  the  others 
might  kill  this  strange  being,  believing  he  would  bring  them  bad 
luck;  but,  as  the  camp  was  moving  one  day,  the  others  discovered 
him,  and  there  were  a  great  many  talking  at  once  about  him  and  of 
him.  The  Cheyenne  in  whose  lodge  the  man  had  been  found  said 
that  he  had  taken  him  for  a  brother,  and  if  any  one  harmed  him  he 
would  punish  them ;  and  that  he  believed  the  Great  Si)irit  had  sent 
this  man  to  them  to  do  them  good.  Well !  The  Cheyenne  clothed 
him,  fed  him,  and  so  led  him  back  to  life.  After  a  time  the  man 
learned  to  talk  our  language  a  little,  and  to  make  signs  so  that  he 
could  be  understood  ;  and  then  he  told  his  story.  He  said  he  came 
from  the  land  of  the  rising  sun,  and  that  his  people  were  powerful  and 
numerous,  and  had  many  good  things  which  the  Cheyennes  did  not 
have ;  that  he,  with  four  others,  had  started  out  to  trap  the  beaver, 
and  when  on  the  lake  in  a  boat  the  wind  came  up  suddenly,  over- 
turned the  boat,  and  drowned  the  others;  and  that  he  had  wan- 
dered about,  living  on  beaver,  until  all  his  clothes  had  been  worn 
and  scratched  off,  when,  in  a  blind  and  dazed  condition,  nearly  dead 
with  hunger,  he  had  wandered  into  their  camp  and  fallen  into  this 
lodge.  He  said  his  people  were  fond  of  beaver  fur,  and  that  if  we 
would  get  some,  a  number  of  dog-loads,  and  give  to  him,  he  would 
go  to  his  people  and  give  them  the  fur,  and  get  in  return  needles  for 
the  women  to  sew  with,  knives  to  cut  with,  guns  to  kill  game  with, 
and  steel  to  make  a  fire  with.  The  furs  were  gfven  him,  and  he, 
with  his  dog-train,  departed,  and  was  gone  nearly  a  year,  when  one 
bright,  sunshiny  day  a  loud  noise,  like  thunder,  was  heard  near  the 
camp,  and  on  a  bluff  near  the  village  the  white  man  was  seen.  He 
distributed  the  things  he  had  brought, — knives,  needles,  steel,  and 
showed  us  how  to  use  them  ;  as  well  as  the  black  powder  and  hollow 
iron  with  which  he  had  made  the  noise  that  sounded  like  thunder. 
This  man  wore  at  the  time  a  red  cap  and  red  coat." 

At  the  present  time  the  three  bands  of  Cheyennes  are  widely  sep- 
arated. There  are  now  about  five  hundred  held  as  prisoners  of  war, 
at  or  near  Fort  Keogh,  Montana.  Some  of  them  are  the  ones  who 
surrendered  there,  after  the  Sioux  and  Cheyenne  war  of  1876,  and 
the  rest  are  a  part  of  the  band  which  broke  away  from  their  agency 
ill  the  Indian  Territory  in  the  fall  of  1878,  and  were  captured  in 
Montana  in  1879.  These  are  self-supporting.  At  Pine  Ridge 
Agency  there  are  about  two  hundred  and  fifty,  who  were  recently 
sent  there  from  the  Indian  Territory,  and  at  the  Cheyenne  and  Arap- 
ahoe Agency  the  agent   reports   four  thousand  nine  hundred  and 


io6 


CHE  YENNE. 


four  for  1 88 1.  As  a  tribe  they  have  been  broken  and  scattered,  but 
in  their  wild  and  savage  way  they  fought  well  for  their  country,  and 
their  history  during  the  past  few  years  has  been  written  in  blood. 
Innocent  settlers  have  suffered  cruel  outrages  at  their  hands  ;  women 
and  children  have  gone  down  to  horrible  deaths  through  their  re- 
vengeful rage,  and  burning  houses  have  lighted  their  pathways  of 
devastation.  They  in  their  turn  have  been  hunted  like  wolves,  and 
shot  down  like  mad  dogs,  until  they  are  now  only  a  wreck  of  their 
former  greatness.  Perhaps  these  savage  and  cruel  wars,  witii  tlieir 
attending  horrors,  were  but  the  legitimate  fruit  of  bad  policy  and 
mismanagement  of  Indian  affairs,  or  wilful  indifference  to  or  mis- 
understandings of  the  conditions  and  circumstances  of  the  Indians, 
and  their  relations  to  the  Government,  which  in  times  past  has  too 
often  permitted  dishonest  agents  to  be  the  intermediaries  between 
the  Government  and  them,  and  through  weakness  or  cowardice  has 
at  times  paid  more  heed  to  the  clamors  of  rapacious  i  lers  and  set- 
tlers of  the  white  race  than  to  treaty  obligations  and  plighted  faith 
with  Indians.  At  any  rate,  it  seems  certain  that  the  Cheyennes  were 
at  first  friendly  to  the  whites,  and  that  they  subsequently  became  one 
of  the  greatest  terrors  of  the  frontier.  The  men  of  the  Cheyenne 
Indians  rank  as  high  in  the  scale  of.  bravery,  energy,  and  tenacity  of 
purpose  as  those  of  any  tribe  I  have  ever  met,  and  in  physique  and 
intellect  they  are  superior  to  those  of  most  tribes  and  the  equal  of 
any.  Under  the  most  demoralizing  and  trying  circumstances  they 
have  preserved  in  a  remarkable  degree  that  part  cf  their  moral  code 
which  relates  to  chastity,  and  public  sentiment  has  been  so  strong 
with  them  in  regard  to  this  matter  tiiat  they  have  been,  and  are  still, 
noted  among  all  the  tribes  which  surround  them  for  the  virtue  of 
their  women. 

In  dress  a.id  general  appearance  they  differ  but  little  from  tlie 
Arapahoes  and  Sioux.  Their  vocal  language  is  difficult  to  acquire, 
and  is  noticeable  for  the  rapidity  with  which  orators  can  articulate  in 
making  their  speeches  and  harangues.  It  literally  flows  forth  a  con- 
stant and  swift  stream.  I  have  heard  no  Indian  tongue  that  com- 
pares to  it  in  this  respect,  except  perhaps  the  Nez  Perce.  In  the  deg- 
radation of  their  barbarism,  in  many  of  their  revolting  customs,  and 
in  their  faith  we  can  find  much  to  condemn,  but  a  close  study  of 
their  character,  at  peace  and  at  war,  will  reveal  much  to  admire.  It 
has  often  been  asserted  that  the  fiendish  cruelties  and  terrible  tortures 
whicli  have  at  times  been  inflicted  by  Indians  upon  theit  unfortunate 
and  helpless  captives  has  been,  and  is,  the  practice  of  all  Indians. 
The  Cheyennes  make  war  as  terrible  as  possible  to  their  eiicini^.s,  and 
when  influenced  with  the  passion  of  revenge,  tender  infants  and 
pleading  women  go  down  before  the  same  war-club  that  crushed  the 
skulls  of  dead  fathers  and  husbands ;  but  there  is  no  good  evidence 
that  captives  have  been  burned  at  the  stake,  flayed  alivv^,  or  any  other 
excruciating  torture  inflicted  on  prisoners  captured  by  these  fierce, 
war-loving,  and  enterprising  barbarians.  Sickening  mutilations  of 
the  dead  have  characterized  all  our  Indian  wars,  and  this  tribe  has, 


CniCKEiX—  CHIEF. 


107 


ill  common  with  all  others,  in  this  Wviy  vented  their  savage  and 
impotent  rage. 

Chicken.  (Domestic.)  Make  sign  for  Bird,  sign  for  Red,  and 
l)ass  the  extended  right  hand  over  the  top  of  the  head,  to  indicate 
the  comb.  The  signs  for  Egg,  Eat,  and  Good  are  also  sometimes 
made, 

I  liave  given  only  a  few  words  of  this  character,  as  it  will  readily 
he  seen  that  the  sign  must  necessarily  be  of  quite  recent  origin. 
Some  seem  necessary  to  show  how,  as  well  as  the  ease  with  which 
signs  are  coined  and  understood. 

Deaf-mutes  make  sign  for  Bird,  and  then  scratch  left  palm  with 
tips  of  fingers  or  nails  of  right  hand, — a  scratching  bird. 

Chief.  Conception  :  Elevated  ;  rising  above  others  and  looking 
clown  at  them.  Hold  right  hand  back  to  right,  index  finger  ex- 
tended and  pointing  upwards,  others  and  thuml)  closed,  in  front  of, 
higher  than,  and  little  to  right  of  right  shoulder  (hand  about  on  line 
with  front  of  face)  ;  raise  the  hand  some  little  distance  higher  than 
head,  and  as  hand  is  being  raised,  carry  it  over  in  front  of  face; 
when  hand  reaches  highest  point,  turn  index  finger  so  as  to  bring  it 
vertical,  pointing  downwards.  The  index  finger  is  raised,  turned 
and  lowered  about  as  an  arrow  fired  straight  up  in  the  air  would  go. 
The  Blackfeet,  Flatheads,  Crows,  and  some  others  raise  the  index 
vertically,  pointing  upwards  after  the  above  sign.  This  movement 
properly  means  the  head-chief  of  a  tribe.  I  have  seen  the  signs  made 
for  tlie  man  who  wears  the  medal  to  denote  the  chief,  but  this  only 
by  Indians  who  were  not  conversant  with  gesture  speech.  Any 
officer,  civil  or  military,  is  called  a  chief;  non-commissioned  officers 
are  represented  as  small  chiefs,  or  by  marking  lines  on  arm  to  denote 
chevrons.  Some  Indians  claim  the  conception  of  this  sign  to  be, 
"Rising  above  all  others  and  standing  solidly  on  the  ground." 

Deaf-mutes  swing  extended  right  hand,  back  up,  in  horizontal 
circle  in  front  of  body,  little  higher  than  shoulder.  This  means  a 
commander  or  ruler. 

The  position  of  ciiief  was  not  hereditary,  but  all  other  things  being 
equal,  the  son  of  a  chief  secured  the  position  made  vacant  by  the 
death  or  age  of  his  father.  They  elected  no  one  to  absolute  com- 
mand, but  the  general  direction  was  left  open  to  the  strongest  will 
and  most  persuasive  voice.  Running  through  every  organization 
was  a  public  sentiment  which  gave  its  own  tendency  to  affairs.  The 
government  rested  upon  the  popular  will,  and  not  upon  the  arbitrary 
sway  of  the  chiefs;  but  with  the  Indians  as  with  the  Romans,  the 
two  professions,  "  oratory  and  arms,"  established  men  in  the  highest 
degree  of  personal  consideration.  The  form  of  government. neces- 
sarily incident  to  the  nomadic  and  hunter  state  is  that  of  chief  and 
follower,  and  formerly  the  powers  of  the  chief  were  much  greater  than 
at  the  present  day,  because  they  had  better  opportunities  to  display 
the  qualities  which  secured  them  the  position,  viz.,  bravery  at  war, 
skill  in  hunting,  and  generosity  at  home ;  so  that  from  the  position 
of  a  leader  of  braves  on  the  war-path,  whose  authority  extended  but 


io8 


CHIEF. 


little  further  than  to  be  "  foremost  in  danger,  most  ctnining  in 
strategy,  and  bravest  in  battle,"  they,  at  times,  became  despotic 
rulers  of  their  tribes  or  bands  ;  but,  even  then,  excessive  indulgence 
in  arbitrary  power  was  sure  to  be  followed  by  a  destructive  tide  of 
public  opinion,  which  swept  into  obscurity  or  killed  the  offender. 
After  contact  with  the  whites  the  tribes  frequently  had  several  chiefs 
for  each  tribe  or  band,  viz.,  war  chief,  trading  chief,  and  council 
chief;  the  war  chief  being  considered  as  the  head-chief.  Frequently 
at  the  agencies  a  man  is  put  forward  to  do  the  business  for  the  band 
who  really  has  little  influence,  and  is  given  the  place  by  the  Indians 
tlirough  some  real  or  fancied  ability  on  his  part  to  deal  with  the 
agent.  I  found  among  all  tribes  about  the  same  answer  to  my  ques- 
tion as  to  how  one  of  their  number  could  become  a  chief,  which 
was,  that  the  greatest  warrior,  the  one  who  went  constantly  to  war, 
stole  ponies  from  all  the  adjacent  tribes,  got  guns  and  weapons, 
brought  home  the  trophies  of  war,  was  generous,  big-hearted,  and 
brave,  they  would  stand  in  awe  of  such  a  person,  his  word  would  be 
law,  and  all  would  accord  him  the  i)osition  of  chief. 

Mr.  Dunbar  says  of  the  Pawnees,  that  "  the  government  of  each  band 
was  vested  nominally  in  its  chiefs,  these  ranking  as  head-chief,  second 
chief,  and  so  on.  In  ordinary  matters  the  head-chie''  consulted  his 
own  pleasure  in  directing  the  affairs  of  the  band.  '  At  other  times 
he  was  assisted  by  a  council  called  for  special  deliberation.  In  the 
exercise  of  this  authority  they  were  generally  mild,  but  when  occasion 
required,  if  persons  of  energy,  they  could  be  rigorously  severe.  In- 
stances have  been  known  where  life  has  been  taken  to  secure  obe- 
dience. A  person  persisting  in  wilful  insubordination  was  pretty 
sure  of  at  least  a  sound  beating.  Many  of  the  chiefs  used  their  in- 
fluence steadfastly  for  promoting  the  welfare  of  their  people,  often 
making  great  personal  sacrifice  to  that  end,  and  proving  themselves 
in  reality  the  fathers  of  their  people:  Such  chiefs  exerted  great 
power  over  their  bands.  On  the  other  hand  a  chief  was  sometimes 
only  such  in  name,  being  surpassed  in  actual  influence  by  those 
of  no  recognized  rank.  The  office  itself  was  hereditary,  but  au- 
thority could  be  gained  only  by  acknowledged  personal  accomplish- 
ments. Chiefs,  when  able,  gave  presents  to  their  people  freely, 
but  were  not  accustomed  to  receive  any  in  return.  They  were 
also,  so  far  as  possible,  expected  to  jTrovide  food  for  the  destitute  in 
their  bands.  Hence  a  chief  frequently  had  about  him  a  considerable 
number  of  persons  whom  he  fed,  and  in  compensation  used  very 
nearly  as  servants.  These  parasites  were  usually  among  the  most 
worthless  of  the  tribe.  While  under  the  chief's  eye  they  were  toler- 
able, but  in  his  absence  their  true  nature  instantly  reappeared.  Any 
stranger  who  had  occasion  to  visit  the  tribe  was  sure  on  his  departure 
to  be  waylaid  by  them,  and,  if  not  too  strongly  guarded,  to  be,  under 
some  specious  pl6a,  subjected  to  heavy  tribute ;  and,  in  case  of  re- 
fusal, grossly  insulted,  and  perhaps  injured.  In  such  doings  their 
dependence  on  the  chief  was  used  by  them  as  a  cloak  for  most  arrant 
villainies.     It  is,  no  doubt,  to  this  class  of  persons  almost  entirely 


CHIL  D—CmPPE  VVA. 


109 


due  that  the  Pawnees  have  acquired  so  generally  among  the  whites 
wliohave  been  in  casual  contact  with  them  an  unenviable  notoriety 
as  a  tribe  of  vagrants  and  thieves. 

"Besides  their  usual  functions,  chiefs  were  often  called  upon  to 
arbitrate  in  personal  differences  between  members  of  their  respective 
bands.  Their  decision  in  such  cases  was  accepted  as  final.  The 
government  of  the  tribe  was  exercised  by  the  concerted  action  of  tlie 
chiefs  alone,  or  assisted  by  tribal  council.  Until  recently  the  Xau'-i 
have  held  the  precedence,  their  head-chief  outranking  those  of  the 
other  bands." 

Child.  Conception :  Parturition  and  height.  Bring  the  right 
hand,  back  outwards,  in  front  of  centre  of  body,  and  close  to  it, 
fingers  extended,  touching,  pointing  outwards  and  downwards  ;  move 
the  hands  on  a  curve  downwards  and  outwards ;  then  carry  tlie  right 
hand,  back  outwards,  well  out  to  front  and  right  of  body,  fingers 
extended  and  pointing  upwards,  hand  resting  at  supposed  lieight  of 
child ;  the  hand  is  swept  into  last  position  at  the  comjjletion  of  first 
gesture.  In  speaking  of  children  generally,  and,  in  fact,  unless  it  is 
desired  to  indicate  height  or  age  of  the  child,  the  first  sign  is  all  that 
is  used  or  is  necessary.  This  sign  also  means  the  young  of  any 
animal.  In  speaking  of  children  generally,  sometimes  the  signs  for 
different  heights  are  only  made. 

Deaf-mutes  make  the  combined  sign  for  male  and  female,  and  then 
denote  the  height  with  right  hand  held  horizontally. 

Indians  are  very  fond  of  their  children,  and  treat  them,  as  soon  as 
they  are  able  to  understand  anything,  with  the  greatest  respect  and 
consideration.  They  very  rarely  whij)  them,  and  no  children,  I 
firmly  believe,  are  happier  than  these  little  dirty,  half-clad  specimens 
of  humanity. 

Indian  mothers  nurse  their  children  about  as  long  as  the  child 
wants  or  desires  this  method  of  nourishment,  sometimes  until  it  is 
four  or  five  years  of  age,  and  in  the  mean  time  another  child  may 
have  sprung  into  existence.  This  practice  accounts,  in  a  measure, 
for  the  small  number  of  children  usually  born  to  Indian  women. 
Their  babies  do  not  cry  as  much  as  white  babies,  as  they  do  not  get 
what  they  want  by  simply  crying  for  it.  As  a  rule,  they  are 
healthier. 

Some  tribes  have  regular  story-tellers,  men  who  have  devoted  a 
great  deal  of  time  to  learning  the  myths  and  stories  of  their  people, 
and  who  possess,  in  addition  to  a  good  memory,  a  vivid  imagination. 
The  mother  sends  for  one  of  these,  and,  having  prepared  a  feast  for 
him,  she  and  her  little  "  brood,"  who  are  curled  up  near  her,  await 
the  fairy  stories  of  the  dreamer,  who,  after  his  feast  and  smoke,  en- 
tertains them  for  hours.  Many  of  these  fanciful  sketches  or  visions 
are  interesting  and  beautiful  in  their  rich  imagery,  and  have  been  at 
times  given  erroneous  positions  in  ethnological  data. 

Chippewa.  There  is  no  well-known  generally-used  tribal  sign  for 
the  Chippewas,  but  I  have  seen  several  different  ones  employed  by 
different  tribes  to  denote  them. 


no 


CHIPPEWA. 


The  Assinaboiiies  call  them  the  Bad  Talkers,  and  sometimes  the 
same  as  the  Crees, — "  Rabbit  People." 

The  Sisseton  Sioux  call  them  "  the  peo|)le  by  the  fast-running' 
water,"  or,  "people  who  live  near  the  falls,"  and,  as  a  tribal  siyn, 
simply  make  a  wavy,  tremulous  motion  with  right  hand. 

The  Uncapapa  Sioux  call  them  Sore  Faces,  and  I  think  the  Chey- 
ennes  call  them  "  the  people  who  have  long  hair,  and  who  live  in 
the  woods  by  the  lakes." 

Appro])riate  signs  for  each  of  these  names  are  made,  and  the  loca- 
tion of  the  tribe  usually  added. 

Mr.  Charles  H.  Hcaulieu  informs  me  that  the  Chippewas,  or,  more 
properly,  the  Ojibways,  received  their  name  "  from  the  peculiar 
style  of  moccasins  once  worn  by  them,  and  which  were  gathered  or 
laced  in  folds  on  the  face  of  the  moccasin." 

The  country  bordering  on  the  St.  Lawrence  at  the  time  of  Chani- 
plain's  arrival  at  Quebec  (1607)  was  occupied  by  bands  of  Algon- 
quins,  who  were  engaged  in  a  bitter  war  witii  the  Iroquois  Confed- 
eracy. An  alliance  was  made  with  the  French,  and  by  this  means 
the  extension  of  the  Iroquois  Confederacy  to  the  north  was  checked. 
In  their  emigration  westward  from  La  Pointe,  on  Lake  Superior,  the 
Pillager  band  seems  to  have  been  in  advance,  and  they  reached 
Leech  Lake,  Minnesota,  about  one  hundred  and  fifty  years  ago. 
The  name  of  this  band,  like  most  of  the  others  of  the  Chippewas,  is 
of  modern  origin  ;  it  means  "taking  openly,"  and  came  from  rob- 
bing a  trader  of  his  goods.  Tlie  other  bands,  known  as  White 
Earth,  Red  Lake,  Pembina,  etc.,  have  received  their  names  from  the 
French,  or  from  the  lands  occupied  by  them  when  treaties  have  been 
made. 

In  their  migration  westward  the  Chippewas  not  only  had  to  con- 
tend with  the  Sioux,  but  with  their  re'itives,  the  Sacs  and  Foxes, 
who  joined  the  Sioux  against  them. 

"The  war  between  the  two  tribes' was  b.  dy  in  the  extreme,  and 
carried  on  with  all  the  cruelty  of  savage  w  "'•e.  Captives  were 
taken  and  burnt  by  fire.  This  custom  originau  '  in  the  following 
manner :  A  noted  warrior  of  the  Ojibways  was  onv.  ^  taken  captive 
by  his  own  nephew,  son  to  his  sister,  who  had  been  captured  and 
married  among  the  Foxes.  The  nephew,  to  show  his  people  his  ut- 
ter disregard  to  any  tie  of  relationship  with  the  Ojibways,  planted 
two  stakes  in  the  ground,  and  taking  his  captive  by  the  arm,  tied  his 
feet  and  hands  to  the  stakes,  remarkin.;  '  that  he  wished  to  warm  his 
uncle  by  a  good  fire.'  He  then  buili  up  a  large  fire,  and  after 
roasting  one  side  of  his  victim,  he  '.urned  the  other  to  the  blaze ; 
when  the  naked  body  had  been  burnt  to  a  blister,  he  untied  him, 
and  letting  him  loose,  told  him  '  to  go  home,  and  tell  the  Ojibways 
how  the  Foxes  treated  their  uncles.' 

"The  uncle  recovered  from  his  fire-wounds,  and  in  a  future  excur- 
sion succeeded  in  capturing  his  nephew.  He  took  him  to  the  village 
of  the  Ojibways,  where  he  tied  him  to  a  stake,  and  taking  a  fresh 
elk-skin,  on  which  a  layer  of  fat  had  purposely  been  left,  he  placed 


CHIPl'EWA. 


Ill 


it  over  a  fire  until  it  I)ecame  one  immense  blaze,  and  then  throwing 
it  over  the  naked  shoulders  of  his  nci)lie\v,  remarked,  *  Nephew,  when 
I  was  in  your  village  you  warmed  me  before  a  good  fire  ;  now  I,  in 
return,  ^":;ive  you  a  mantle  to  warm  your  back.'  The  elk-skin,  <overed 
with  fat,  burnt  furiously,  and  crisping,  lightetl  around  the  body  of 
his  nephew  a  dreadful  mantle  tiiat  soon  consumed  him.  This  act  was 
au'aiii  retaliated  by  the  Foxes,  and  death  by  fire  soon  became  custom- 
ary with  both  tribes."     (^Warren.) 

Their  traditions  wouUl  seem  to  indicate  tliat  at  first  they  were  at 
peace  with  the  Sioux,  but,  as  they  say,  "  trouble  commenced  al)out 
a  woman."  One  was  killed, — they  cannot  say  whether  by  the  Chip- 
pewas  or  Sioux, — but  it  led  to  a  war  which  was  prosecuted  with  an 
intense  bitterness,  even  for  savages,  with  scarcely  a  respite  until  (a 
few  years  since)  the  Government  authorities  interfered.  As  one  of  the 
chiefs  said  to  me,  "The  Great  Father  finally  took  notice  of  our  wars, 
and  called  a  council,  not  only  of  the  Sioux  and  my  people,  but  of  the 
Winnebagoes,  Sacs  and  Foxes,  and  Menomonees,  and  said  we  must 
stop.  He  set  apart  our  country.  Since  then  there  have  been  wars, 
hut  we  iiave  gained  no  benefit.  Before  this  forced  peace  we  secured 
the  country.  We  have  had  no  wars  for  about  ten  years,  througii  the 
President  giving  ns  agricultural  implements.  He  said,  '  Lay  aside 
M  al|iing-knives  and  guns,  and  take  ploughs  and  hoes  and  till  the  soil !' 
We  are  pleased  with  the  new  life;  we  are  at  peace,  and  visit  one 
another  '  as  brothers'  !" 

Their  agency  in  Minnesota  is  located  at  White  Earth,  though  there 
are  sub-agencies  and  schools  at  the  reservations  of  Leech  Lake  and 
Red  Lake.  The  Pembina  band  drifted  into  the  prairie  country  some 
years  since,  and  adopted  many  of  the  ways  of  the  Plains  Indians. 
They  are  located  at  present  on  nnceded  lands,  near  Turtle  Moun- 
lin,  and  receive,  I  believe,  no  assistance  from  the  Government. 

The  agent  in  1880  reported  three  thousand  five  hundred  acres  of 
land  under  cultivation,  but  this,  of  course,  includes  land  cultivated 
hy  the  French  half-breeds,  or  mixed  bloods,  who  are  very  numerous. 
He  gives  a  total  population  of  six  thousand  one  hundred  and  twenty- 
six  in  his  report  for  1881. 

This  reservation  possesses  greater  possibilities  in  an  agricultural 
way  than  any  I  have  ever  seen. 

At  Mackenzie,  Michigan,  the  agent  reports  a  total  population  of 
nine  thousand  seven  hundred  and  ninety-five.  The  Menomonees,  at 
Green  Bay,  and  Chippewas,  at  La  Pointe,  Wisconsin,  are  given  at 
six  thousand  six  hundred  and  nine. 

Colonel  C.  H.  Beaulieu,  at  present  a  trader  at  the  White  Earth 
Agency,  who  was  born  of  Indian  and  French  parentage  at  Lake  De 
Flambeau,  Wisconsin,  in  1811,  and  has  spent  his  life  among  these 
people  as  an  employ^  of  the  American  Fur  Company,  and  in  other 
capacities,  informed  me  that  the  Ojibway  language  was  spoken  from 
Montreal  to  the  Rocky  Mountains,  and,  spreading  north,  found  a 
kindred  tongue  among  the  Esquimaux.  This  seems,  however,  to  be 
a  matter  of  some  doubt,  as  will  be  seen  from  the  following  extract 


112 


CHIPPEWA. 


of  a  letter  from  a  son  of  Colonel  Beaulieu,  to  whom  I  sent  a  partial 
vocabulary  of  the  Esquimaux  language: 

"  I  see  no  similarity  in  the  words  or  between  the  languages  of  the 
Esquimaux  and  the  Ojibway  Indians,  judging  from  the  slip  you  e)i- 
closed,  and  which  I  return,  excepting  in  the  endings  of  words,  nr 
nouns,  in  nah,  uk,  ok,  tug,  ick,  and  ock,  and  in  this  list  of  Esquimaux 
words  those  expressing  the  meaning  of  an  object  in  one  language  is 
entirely  different  in  the  other,  both  in  endings  and  otherwise.  The 
captain  of  the  Red  Lake  United  States  Indian  Police  called  on  nie 
to-day.  He  is  an  Indian  who  has  travelled  extensively  among  the 
Northwestern  Indian  tribes.  I  questioned  him  as  to  the  various  bits 
of  information  you  were  seeking,  but  have  obtained  nothing  new. 
He  has  been  to  York  Factory,  on  the  Hudson's  liay,  and  has  seen 
Indians  there  speaking  the  Ojibway  tongue,  but  so  corruptly  as  to  he 
barely  understood  by  liim.  He  says  that  the  York  Factory  Indians 
do  not  understand  the  Esquimaux.  It  may  be  possible  that  the  In- 
dian language  used  at  the  Factory  may  be  a  connecting-link  between 
the  Ojibwny  and  Esquimaux  language. 

"There  is  a  branch  of  the  Ojibways  living  north  of  the  Lake  ot 
the  Woods,  called  by  these  Ojibways  '0-mush-ke-go,'  or  '  inhabitants 
of  the  swamp,'  though  at  no  very  great  distance  from  these  Indians 
their  language,  in  accent,  and  in  some  words,  is  different.  The 
*  Boisforls,'  residing  in  this  State  (northeast),  are  also  Ojibways; 
still  their  accent  is  different.  As  I  have  remarked  before,  the  endings 
of  some  words  in  Esquimaux  are  much  like  others  in  Ojibway,  and  it 
may  be  possible  that  Roman  Catholic  missionaries  at  York  Factory 
may  discover  something  resembling  both  the  Ojibway  and  Esquimaux 
in  the  language  of  the  Indians  among  whom  they  are  stationed." 

Colonel  Beaulieu  claimed  that  they  had  only  used  ponies  for  about 
twenty-five  years.  The  camp  br^ggage  was  formerly  moved  by  the 
women,  and  when  it  was  impossible  to  use  canoes  for  this  purpose, 
only  six  or  seven  miles  would  be  made  in  a  day.  As  few  moves  were 
made  as  possible  ;  but  the  seasons  demanded  certain  changes  of  tlieir 
camps, — in  the  spring,  to  the  maple  groves,  where  the  sugar  was 
made  ;  after  this  to  tlie  lakes  and  streams,  for  fishing ;  and  in  the 
fall  they  scattered  out  to  the  hunting-  ?nd  trapping-grounds.  Some 
fishing  was,  of  course,  done  in  winter;  but  an  attempt  was  alway: 
made  to  provide  in  advance  a  winter's  supply  of  food. 

Tiiese  Indians  were  not  only  numerous,  but  were,  from  training 
and  inherited  qualities,  good  at  fighting  in  a  wooded  country,  and 
being  allies  and  employes  of  the  French,  they  had  fire-arms  long 
before  the  Sioux.  They  admitted  the  superiority  of  the  latter  on 
the  prairie,  but  claimed  an  equal,  if  not  greater,  advantage  and 
skill  on  the  lakes  and  rivers  in  tlieir  canoes.  As  the  Ojibways  mo.'ed 
westward  in  search  of  game  and  peltries,  assisted  by  the  current  of 
French  enterprise,  antl  pressed  by  the  Iroquois,  they  never  mixed 
much  with  other  tribes,  but  they  received  a  strong  infusion  of  Frencli 
and  English  blood,  and  their  present  advanced  state  in  agriculture 
is  no  doubt  in  a  great  measure  due  to  this.     They  use  quite  extensively 


CHIPPEWA. 


"3 


reed  matting  for  the  sides  of  the  summer  lodge,  and  birch  bark  for 
tilt  roof.  The  ma.tting  can  be  easily  transported,  and  it  is  claimed 
that  mosquitoes  do  not  infest  these  lodges  as  much  as  other  dwelling- 
plares  of  either  skin,  canvas,  or  wood.  Even  those  who  have  com- 
fortable frame  and  log  buildings  use  these  lodges  in  summer,  not 
onlv  as  a  protection  from  the  flies  and  mosquitoes,  but  to  force  the 
vermin  by  starvation  from  their  houses. 

The  striking  characteristics  of  this  tribe  seem  to  be  that  they 
make  sugar ;  are  particularly  fond  of  dogs,  both  as  beasts  of  burden 
and  as  meat ;  do  not  pass  the  pipe  when  smoking  ;  possess  wonderful 
skill  in  the  use  of  birch  bark  ;  have  no  Sun-Dance  ;  never  kill  ponies 
at  the  death  of  an  individual,  and  do  not  put  gun  or  pipe  with  the 
remains;  are  especially  fond  of  camping  near  lakes  and  streams 
where  they  can  get  fish  ;  are  very  skilfi:!  in  the  manufacture  and 
management  of  canoes  ;  and  are  very  rich  in  mythological  lore, 
there  being  scarcely  an  object  in  the  animal  or  vegetable  world 
possessing  a  marked  peculiarity  which  has  not  some  elaborate  expla- 
nation. 

The  following  story  told  of  the  "diver  duck"  illustrates  this: 
Nanaboojou,  who  was  conceived  by  his  mother  exposing  her  person 
to  the  north  wind,  was  a  God  (and,  of  course,  in  the  form  of  an 
Ojibway),  and  could  converse  with  all  animate  and  inanimate  ob- 
jects, and  though,  according  to  their  belief,  he  did  not  exactly 
create,  yet  could  effect  change  of  forms.  Nanaboojou  was  living 
with  his  grandmother,  and  hav^'iig  only  a  bow  and  arrow,  was  forced 
to  devise  many  cunning  ways  to  secure  game;  so  he  made  a  kettle- 
drum similar  to  the  one  now  used  by  the  Ojibways,  and  knowing  the 
birds  could  not  resist  its  music,  commenced  beating  it.  All  the 
water-fowl  heard  it  and  flew  down  into  the  lodge  througn  tiie  smoke- 
hole  in  the  top,  and  seated  themselves  in  a  circle  round  the  fire,  like 
so  many  Ojibways, — geese,  ducks,  swans,  all  kinds, — on  each  side  of 
Nanaboojou  and  his  grandmother.  Then  Nanaboojou  told  them  that 
they  must  dance, — round  and  round  as  the  Ojibways  do  now, — but 
they  must  keep  their  eyes  closed  imder  penalty  of  having  them  forever 
red.  The  birds  commenced  dancing  as  instructed,  and  as  they  passed 
by  Xanaboojou's  grandmother  sh^;  picked  out  thi  fattest  and  best, 
quickly  wrung  their  necks,  and  threw  them  behind  her.  The  little 
"diver"  opened  his  eyes,  saw  wliat  was  being  done,  and  give  the 
alarm,  when  they  all  flew  for  the  apeaure  in  the  top  of  the  lodge. 
\w  the  rush  the  little"  diver"  was  knocked  down,  and  attempted  to 
run  out  at  the  door  of  the  lodge,  when  Nanaboojou  quickly  put  his 
foot  on  his  back,  and  cursed  him  for  g'ving  the  alarm,  saying,  "  For 
your  treachery  and  disobedience,  you  and  all  after  you  shall  have 
broken  backs  and  red  eyes."  This  God  could  talk  to  all  tilings,  and 
they  could  ialk  to  him, — the  bright  little  flowers  softly  and  sweetly 
with  perfumed  whispers,  the  nodding  grasses,  the  soughing  trees, — 
either  gloomiiy  '^~  happily,  as  the  clouds  of  sadness  drearily  oppressed, 
or  the  glad  sui..;.ine  brightened  and  made  their  hearts  happy.  The 
little  birds  sang  to  him,  and  he  understood  the  sentiment  of  their 

8 


114 


CHIPPEWA. 


beautiful  songs  ;  the  butterfly's  gay  summer  whisper,  the  fierce  scream 
of  the  eagle,  and  the  terrible  roar  of  the  Thunder-bird, — these  were 
not  merely  sounds  to  him,  but  language  which  he  clearly  and  fullyun- 
derstood.  The  bark  of  the  red  willow  was  colored  by  his  blood  ;  in 
fact,  all  that  is  peculiar  in  nature  was  made  so  by  him, — changed 
through  his  pleasure  or  anger. 

There  are,  I  think,  few  well-authenticated  cases  of  cannibalism  on 
the  part  of  our  Indians,  but  the  two  following  cases  of  the  Ojibways, 
given  by  Mr.  H.  R.  Schoolcraft,  are  worthy  of  notice:  "In  1S51 
a  party  of  Chippewas  returned  to  their  camp  near  the  Winnebago 
agency,  bringing  with  them  five  Sioux  scalps.  The  Indians  being  now 
assembled,  they  proceeded  with  their  dance;  the  scalps  were  hung 
up  on  sticks  set  in  the  ground,  and  men,  women,  and  children  danced 
around  them  ;  occasionally  the  women  and  children  would  take  a 
scalp  and  carry  it  round  the  ring.  'I'his  dance  was  continued  for 
hours  with  great  excitement.  One  of  the  Chippewas  killed  his  man 
with  a  spear ;  finding  it  difficult  to  extricate  his  weajion  on  account  of 
the  barb,  he  cut  out  a  ])iece  of  flesh  with  his  knife  and  brought  it 
home,  still  adhering  to  the  spear ;  this  flesh  was  cut  in  pieces  and 
given  to  the  boys,  who  ate  it  raw.". 

Still  more  revolting  and  horrible  is  the  story  told  of  the  practice 
in  very  old  times.  The  account  says,  "  Poisoning  in  those  days  was 
a  common  mode  of  revenging  an  injury.  These  Indians,  on  a  small 
scale,  have  had  their  ages  of  Medicis,  Borgias,  and  poisons,  as  well  as 
the  whites,  and  it  is  told  thai  it  required  but  the  slightest  cause  for  a 
person  to  draw  upon  himself  the  displeasure  of  a  medicine-man  and 
die  of  Ids  poison.  Instances  occurred  where  the  poisoners  are  known 
to  have  dug  up  their  victims  and  invite  the  relatives  to  a  feast  on  the 
body.  This  horrid  ceremony  was  got  up  in  utter  darkness,  and  not 
till  the  friends  of  the  deceased  had  received  their  share  of  the  feast 
'A'ere  torches  suddenly  lighted  and  they  became  aware  of  the  natnrc 
of  the  banquet.  Fear  of  the  poisoner's  power  and  vengeance  would 
constrain  them  to  eat  what  was  placed  before  them.  This  was  a 
usual  sacrificial  feast  to  the  spirit  of  the  poison." 

I  have  heard  of  cases  in  recent  years  where  starvation  led  some 
tribes  in  the  North  to  feed  upon  their  fellows,  but  I  have  never  been 
able  to  find  any  evidence  which  would  justify  the  assertion  that  it 
was  practised  at  any  other  times. 

These  Indians  use  some  few  signals,  but  have  no  special  system 
or  code,  antl  their  knowledge  of  gesture  speech  is  limited. 

Deaf-mutes  are  rare,  but  witli  these  they  claimed  that  the  imme- 
diate kinsfolk  invented  a  system  of  signs,  and  they  also  stated  that 
in  some  instances  the  deaf-mutes  had  learned  to  read  their  own  lan- 
guage from  the  lips  of  those  who  talked  to  them.  Though  it  cannot 
be  said  that  there  is  any  jierfected  gesture  speech  among  them,  still 
many  of  their  signs  are  so  natural  that  no  tlifliculty  is  experienced  in 
making  ortlinary  wants  known  in  this  way.  The  peculiar  nature  of 
their  relations  with  the  Plains  Indians,  and  tiie  ^''eat  geographical 
area  covered  by  their  own  vocal  language,  has  prevented  the  neccs- 


CHOP— CITIZEN. 


\\- 


sity  of  perfecting  or  learning  the  sign  language,  etc.  Some  few 
bands,  like  the  Pembinas,  who  have  been  thrown  more  with  other 
tribes,  are  foirly  good  sign-talkers.  The  great  advantage  Indians 
have  in  pantomime  language  is  their  close  observation  and  excellent 
memories.  As  they  have  no  good  means  of  recording  events,  they 
cultivate  and  develop  these  qualities.  As  White  Cloud,  their  head- 
chief,  said  to  me,  '*  We  only  use  a  few  signs,  bi.t  have  no  particular 
trouble,"  and  illustrated  his  meaning  in  this  way :  "Suppose  two 
Indians  of  different  tribes  were  seated  on  the  ground  and  a  white  man 
approached  them,  he  would  see  no  difference;  but  if  an  Indian  ap- 
proached, he  would  detect  at  a  glance  the  difference,  and  probably 
know  to  what  tribes  they  each  belonged." 

The  manufacture  of  maple  sugar  seems  to  be  the  women's  work, 
and  is  about  the  only  article  which  these  Indians  produce  for  sale  and 
barter.  I  saw  and  tasted  some  that  had  been  made  and  put  uj)  in  their 
queer-shaped  bark  vessels,  and  found  it  very  good  indeed.  They  tap 
the  tree  with  an  axe,  use  a  chip  for  a  spout,  and  catch  the  sap  in  a 
rectangular-shaped  vessel  made  of  birch,  bark,  fastened  at  the  bent- 
up  ends  with  basswood-bark  strings.  The  water  is  evaporated  from 
l''o  -.Tp  by  boiling  in  kettles,  and  the  sugar  is  both  grained  and 
cy  .  '  Formerly  the  eva|)oration  was  effected  by  drop[)ing  heated 
.to  stone  and  bark  vessels.  As  I  have  stated,  birch  bark 
.  ii;  tiiese  Indians  takes  the  place  of  buffalo-skin,  par-fleche,  vsed 
by  tne  Plains  tribes  in  the  manufacture  of  boxes  and  vessels  of  all 
kinds. 

Chop.  Bring  right  hand  back  to  right,  and  downwards,  well  out 
in  front  of  right  breast,  fingers  extended,  touching,  and  pointing  to 
front ;  strike  with  the  lower  edge  of  the  liand,  mostly  by  elbow 
action,  downwards  and  to  left;  then  carry  the  haml  in  front  of  left 
breast,  ])alm  downwards  and  to  left,  fingers  extended  and  ])ointing 
to  front ;  strike  with  lower  edge  to  right  and  downwards.  The  liand 
is  held  in  these  motions  at  about  the  angle  an  axe  is  held  when  chop- 
ping. Sometimes  the  sign  for  Tree  's  made,  the  left  forearm  held 
in  a  vertical  position  to  represent  it,  and  the  right  hand  is  moved 
towards  the  lef;  eibow,  as  though  about  to  cut  or  ciiop  it  with  lower 


cage.     India' 

hands. 
The  lat'  *r  ^• 
Cigar.     Vtai 

fingers  alongsi 

closed,  backs  of 


frequently   represent    the  chopping  with   both 

\w  deaf-mute  sign. 
'  jjn  for  Tobacco;  then  bring  extended  index 
of  t  'h  other  in  front  of  body,  others  and  thumb 
1  . . -js  about  outwards,  index  fingers  horizontal  ;  by 
rotary  motion  move  the  index  fingers  one  about  the  other.  Some- 
times the  sign  for  Smoke  is  added,  and  the  sign  for  Small  to  denote 
a  cigarette. 

Deaf-mutes  place  the  tip  of  extended  right  index  in  moutii  and 
imitate  tiie  smoking  of  a  cigar. 

Citizen.  Make  sign  for  Whites.  I  have  also  seen  the  sign  for 
By  Itsei.'"  made  after  white,  seeming  to  convey  the  idea  of  a  white 
man  goir.^  •.  iiere  he  pleased, — nothing  to  interfere  with  or  obstruct  his 


ii6 


CL  EA  N-  HA  NDED—  CO  A  T. 


movements ;  this  by  Indians  who  knew  soldiers  had  to  go  where 
they  were  ordered. 

Clean-Handed.  Conception  :  Great  Spirit  has  no  blood  on 
hands.  Bring  extended  hands,  palms  up,  high  above  head,  abonl 
over  shoulders;  make  sign  for  Blood  and  sign  for  No.  This  move- 
ment properly  means,  clear  of  tiie  crime  of  taking  human  life  in 
violation  of  their  laws. 

Close.  Conception:  Drawn  near.  Bring  right  hand,  back  to 
right,  fingers  curved  and  touching,  thumb  resting  on  index  finger, 
well  out  in  front  of  body,  hand  about  height  of  shoulder;  draw  the 
hand  in  towards  the  body  and  sligiitly  downwards. 

Vety  close,  the  hand  is  drawn  near  the  body.  Close  in  the  sense 
of  close  together,  near  to  one  another,  crowded  together,  would  be 
represented  by  sign  for  Small. 

Deaf-mutes  hold  expended  left  hand  in  front  of  body,  back  out, 
holding  right,  back  out,  beyond  left ;  bring  it  near  it. 

Cloud.  Bring  the  extended  hands,  held  horizontally,  backs  up, 
well  in  front  an.,  somewhat  higher  than  the  head,  sides  of  index 
fingers  touching ;   .  right  hand  to   right  and  downwards  on  a 

curve,  left  to  left  a».  ;wnwards  on  curve,  so  that  hands  will  in 
this  movement  be  pu...:lel  to  vault  of  the  heavens;  terminating 
movement  when  hands  are  little  lower  than  shoulders.  Frequently 
only  one  hand  is  used. 

Deaf-mutes  indicate  the  arch  of  the  heavens,  and  then  rotate  the 
hands  one  about  the  otiier,  holding  them  above  head  to  denote  the 
clouds. 

The  keen  eyes  of  an  Indian  can  detect  by  a  little  scrutiny  whether 
the  clouds  are  rising  or  falling;  if  falling,  they  reason  that  they  will 
be  pressed  together,  and  it  will  rain  ;  if  rising,  they  will  scatter,  and 
the  sunshine  will  break  through.  Clouds  are  frequently  used  meta- 
phorically to  represent  anxiety  or  trouble.  The  clouds  press  down, 
the  gloom  of  danger,  of  trouble,  or  of  loss  is  near ;  they  rise,  fears 
vanish. 

I  once  heard  an  Indian  say,  in  regard  to  a  treaty  which  gave  away 
some  of  his  country,  "  The  clouds  pressed  down  close  above  me,  and 
the  earth  seemed  to  tremble  when  the  first  paper  was  signed." 

Coal.     Make  sign  for  Hakd  or  Rock,  for  Fire,  and  for  Good. 

Deaf-mutes  make  signs  for  Black  Metal  and  Fire. 

Coat.  Bring  the  hands  in  front  of  and  a  little  over  right  and 
left  breasts,  palms  towards  body,  index  fingers  and  thumbs  well 
spread,  other  fingers  closed,  index  fingers  nearly  horizontal,  close  to 
and  parallel  to  breasts ;  carry  hands  downwards  simultaneously,  the 
inner  surface  of  spread  thumbs  and  index  fingers  near  to  body, 
keeping  irtlex  fingers  nearly  horizontal  in  this  movement,  and  ter- 
minating it  when  at  about  lower  part  of  waist.  This  is  the  general 
way  of  representing  any  wearing  apparel ;  i.e.,  the  spread  thumb  and 
index  passed  over  and  near  surface  of  body  where  clothing  is  worn. 
Sometimes  the  other  fingers  are  not  closed,  and  this  is  the  way  deaf- 
mutes  represent  wearing  apparel.     In  the  case  of  a  coat,  they  also 


COFFEE— COLOR. 


117 


note  with  index  fingers  the  outline  of  the  garment.  The  sign  I  have 
given  also  represents  a  shirt ;  usually,  however,  the  color  or  material 
istiiven  to  determine  whether  shirt  or  coat. 

Coffee.  Conception:  Grinding  coffee  in  mill.  Hokl  the  extended 
left  hand,  back  down,  in  front  of  body;  bring  the  closed  right  hand 
a  few  inches  over  left  palm,  little  finger  nearest  and  parallel  to  it ; 
move  the  rigiit  hand  in  small  horizontal  circle,  representing  the  turn- 
ing of  the  crank,  which  causes  the  grinding  of  the  coffee. 

Some  years  since,  before  the  general  introduction  of  coffee-mills, 
the  usual  sign  was  to  hold  rigiit  hand,  back  nearly  to  right,  thumb 
pressing  against  first  joint  of  nearly-extended  and  about  horizontal 
index  fingers,  others  closed,  so  that  thumb-nail  will  leave  little  more 
than  tip  of  index  visible.  This  is  the  sign  for  Little,  and  is  used 
for  a  grain  of  any  kind  also. 

I  have  sometimes,  but  very  rarely,  seen  the  signs  for  Kettle,  for 
putting  water  in  it,  for  fire  under  it,  for  drink  and  good,  added. 
This  would  hardly  be  necessary,  and  I  mention  it  merely  to  show  the 
ease  with  which  signs  can  be  so  elaborated  upon  as  to  clearly  show 
their  meaning.  I  have  also  seen  the  signs  for  Drink,  Water,  and 
Black,  made.  Indians  are  very  fond  of  coffee.  The  berry  is  browned, 
usually  in  a  frying-pan,  then  pounded  up  or  ground  in  a  mill  if  they 
have  one,  put  in  the  kettle  to  boil,  and  sufficient  sugar  put  in  to 
sweeten  it.     As  a  rule  tiiey  do  not  drink  it  very  strong. 

Deaf-mutes  make  the  same  signs. 

Cold.  Bring  closed  hands  in  front  of  and  close  to  body,  height 
of  siioulder,  and  a  few  inches  apart,  body  slightly  bent  and  shoulders 
drawn  in;  give  a  tremulous  motion  to  hands  and  arms,  as  though 
shivering  from  the  effects  of  the  cold. 

Deaf-mutes  make  the  same  signs. 

Collect.  This  is  used  usually  in  the  sense  of  gathering  togetiier 
ponies,  cattle,  supplies  of  meat,  robes,  etc.,  which  we  would  call  col- 
lecting. The  Indians  would  express  it  differently,  as  they  do  not 
have  much  of  a  leaning  towards  collecting  or  accumulating.  In 
regard  to  buffalo-meat,  they  would  say  they  made  a  surround,  cut  up 
the  meat,  packed  it  into  camp,  dried  it,  piled  it  up  in  packages  (they 
use  folded  raw-hide  sacks,  called  par-fleches,  to  put  in  or  store  many 
articles  as  well  as  dried  meat),  and  any  other  collecting  would  be 
exi)tained  in  some  similar  way. 

Deaf-mutes  indicate  the  gathering  together  by  both  hands. 

Color.  Hold  the  extended  left  hand,  back  up,  in  front  of  body, 
fingers  pointing  to  front ;  bring  the  extended  right  hand,  back  up, 
and  rub  with  inner  surface  of  fingers  up  to  first  joints  the  back  of 
left  hand,  fingers  of  right  hand  pointing  to  left.  This  sign  is  some- 
times used  for  Black,  but,  as  a  rule,  it  means  simply  some  color.  It 
is  customary  to  rub  the  cheek  to  indicate  a  red  color  with  nearly  all 
tri!)es,  and  for  all  other  colors  to  point  to  or  touch  something  the 
color  desired  to  be  represented.  Blue  is  sometimes  rejjresented  by 
pointing  to  clear  sky.  Gray  is  denoted  by  making  sign  for  Black 
and  White,  and  then  usually  adding  sign  for  Mixed. 


xi8 


COL  UMA— COMANCHE. 


Deaf-mutes  indicate  black  by  touching  the  eyebrow  ;  red,  touch  the 
lips  ;  wliite,  the  shirt-bosom  ;'and  for  the  rest,  indicate  in  the  same  way 
as  with  Indians;  i.e.,  point  to  or  touch  something  possessing  the 
color.  • 

Column,  (Troops.)  Make  signs  for  Whites,  for  Soldier,  then 
bring  hands,  backs  up,  in  front  of  body,  fingers  touching  and  par- 
tially curved,  second  joints  about  on  line  with  back  of  hand,  right 
hand  near  the  body,  left  in  front  of  right  and  a  trifle  higher,  hands 
about  six  inches  apart  and  edges  pointing  to  the  front  and  slirhtly 
upwards ;  move  the  hands  to  front  with  gentle  jerks.  Indians,  as  a 
rule,  never  march  in  column  or  in  any  set  or  special  formation,  unless 
the  custom  of  single  or  Indian  file  can  be  so  called. 

Though  the  above  sign  is  used  to  denote  the  approach  of  soldiers, 
yet  generally,  in  saying  the  enemy's  soldiers  are  approaching,  turn 
the  back  of  hands  outwards,  hold  the  hands  farther  from  body, 
and  bring  them  in  towards  it.  The  hands  are  here  fixed  as  in 
Kill. 

The  coming  up  of  a  thunder-storm,  the  looming  up  of  the  dark 
clouds,  is  represented  in  the  same  way. 

Some  Indians  hold  hands,  extended  fingers  pointing  to  front,  back 
of  left  to  left,  right  to  right,  right  hand  few  inches  to  right  and  rear 
of  left,  and  then  move  the  hands  to  denote  a  column  moving. 

Comanche.  Conception  :  Snake.  Hold  the  right  hand,  back  up, 
well  to  front  of  body  opposite  right  shoulder  and  height  of  waist, 
index  finger  extended  pointing  to  front,  others  and  thumb  closed ; 
draw  the  hand  to  rear,  and  by  wrist  action  give  a  vibratory  or  sinuous 
motion  to  index  finger.  The  Southern  Indians  draw  the  hand  to  the 
rear,  while  in  the  North  they  push  it  to  front  to  denote  a  Snake,  or 
Comanche. 

Mr.  Healy,  of  Montana,  a  gentleman  who  has  had  much  practical 
experience  with  Indians,  claims  that  for  the  Comanches  the  above 
sign  is  made,  but  on  its  completion'the  hand  is  turned  over  and  the 
same  gesture  repeated,  ^d  convey  the  idea  of  another  Snake. 

Vocally,  these  people  call  themselves  by  a  word  which  signifies 
''People,"  or  "The  People,"  and  claim  that  the  name  Comanche 
was  given  them  by  the  Mexicans.  They  are  divided  into  five  bands, 
viz. : 

1.  Pene-teth-kas,   Honey-  or  sugar-eaters. 

2.  Cas-cho-teth-kas,  Buffalo-eaters. 

3.  No-co-nys,  Moving  in  a  circle. 

4.  Yap-pa-reth-kas,  Root-eaters. 

5.  Qua-ha-das,  Antelope  band. 

Mr.  E.  L.  Clarke,  the  interpreter  at  their  agency,  furnished  me 
the  following  information:  "The  Yap-pa-reth-kas  band  of  Coman- 
ches came  from  the  Rocky  Mountains,  north  of  the  head-waters  of 
the  Arkansas  River,  about  one  hundred  and  fifty  or  two  hundred 
years  ago,  which  country  they  inhabited  with  the  Shoshones.  They 
are  without  doubt  of  the  same  origin  as  the  latter  tribe.  I  have  not 
been  able  to  determine  from  the  information  thus  far  obtained  the 


COMANCHE. 


119 


exact  area  of  country  these  Indians  occupied  at  so  remote  a  time. 
They  are  indefinitely  located  in  traditions  as  north  of  the  head- 
waters of  the  Arkansas  River. 

"There  are  a  few  Snake  Indians  with  the  Yap-pa-reth-kas ;  and 
one,  a  very  old  man,  with  the  Qua-ha-das  band. 

"Straight  Feather,  who  is  about  seventy  years  old,  says  his  father 
was  a  Snake  Indian,  and  his  mother  one-half  Pawnee  and  one-half 
Pen-a-teth-kas.  He  was  born  a  short  distance  south  of  the  Colorado 
River,  in  Texas,  and  is  considered  as  belonging  to  the  Pen-a-teth-kas. 
At  what  period  of  time  the  Pen-a-teth-kas  band  of  Comanches  sepa- 
rated themselves  from  the  main  body  is  not  definitely  known,  but 
evidently  long  anterior  to  the  migration  of  the  main  body  southward, 
as  there  is  a  well-authenticated  tradition  that  the  Pen-a-teth-kas  had 
wandered  off  a  great  distance  and  were  entirely  lost  to  the  other 
bands,  and  that  long  afterwards  they  were  discovered  by  the  Yai)-pa- 
reth-kas  and  Qua-had-da  warriors,  who  went  to  Mexico  on  raiding 
expeditions,  at  which  time  the  Pen-a-teth-kas  and  No-co-nies  bands 
were  togeth.  ,  occupying  the  same  region  of  country.  They  were, 
however,  distinct  bands,  and  both  were  large  and  formidable. 

"The  Qua-ha-das  occupied  a  region  south  of  the  Yap-pa-reth-kas, 
but  still  in  the  Rocky  Mountain  country. 

"The  original  name  of  that  band  was  '  Qua-he-huk-e,'  meaning 
'Back  shade,'  because  they  inliabited  the  plains,  or  a  country  with- 
out timber  or  trees,  where  no  shade  could  be  had,  and  during  hot 
weather  they  shaded  their  faces  by  turning  their  backs  to  the  sun. 

"  A  small  band  of  Comanches,  called  '  Ya-nim-ma,'  or  Liver,  sup- 
posed to  have  derived  their  name  from  their  fondness  for  liver,  were 
also  with  the  Pen-a-teth-kas  and  No-co-nies  in  Mexico,  and  no 
doubt  separated  from  the  main  body  about  the  same  time  with  the 
Pen-a-teth-kas,  and  were  also  a  separate  and  distinct  band.  But  few 
of  these  are  now  left,  and  they  are  merged  with  the  other  bands. 

"It  is  a  generally-accepted  idea  with  all  or  most  of  the  Com- 
anches that  they  came  from  the  Northwest,  and  it  is  highly  probable 
that  if  the  fact  could  be  ascertained,  which  I  have  no  doubt  a 
thorough  research  would  establish,  it  would  be  shown  that  the  Sho- 
shones,  Comanches,  and  Utes  were  formerly  one  and  the  same 
people, — a  conclusion  based  upon  the  similarity  of  their  language, 
habits,  style  of  dress,  and  physical  characteristics, — and  upon  the 
undisputed  knowledge  that  these  tribes,  at  no  very  remote  ])eriod  of 
time,  occupied  the  same  region  of  country  in  the  Rocky  Mountain 


range. 


The  Comanches  call  the  Snake  Indians  '  Ah,'  meaning  Hour. 

"There  was  another  band  of  the  Comanches,  *  Tit-cha-ken-ah,'  — 
which  means  Sew,  as  with  a  needle.  This  band  was  originally  with 
the  Shoshones,  but  are  now  with  and  form  a  portion  of  the  Yiip-pa- 
reth-kas. 

"  Ta-ba-nau-a-ca  and  his  brothers  are  descendants  of  this  band, 
but  are  known  now  altogether  as  Yiip-pa-reth-kas. 

"A  longtime  ago  the  Utes  captured  a  number  of  women  be- 


120 


COMANCHE. 


longing  to  the  Tit-cha-ken-ah  band,  who  afterwards  became  the 
wives  of  their  captors,  and  from  whom  sprang  a  band  of  Utes  called 
'Yap-pi  Utes.'  This  band  is  not  as  large  as  the  '  Sau-nah'  Utes, 
known  as  the  Rosin  or  Gum  Utes. 

"  I  have  not  had  opportunity  to  make  sufficient  inquiry  to  arrive 
at  any  satisfactory  conclusion  as  to  the  time  when  these  women  were 
captured,  nor  how  long  the  Comanches  have  been  at  war  witii  the 
Utes,  but  from  such  as  I  have  been  able  to  make  I  am  led  to  believe 
that  the  capture  was  long  anterior  to  the  migration  of  the  Coman- 
ches southward,  and  that  feuds  and  wars  have  been  of  long  standing 
between  them  and  the  Utes. 

"The  Kiowas  say  that  they  have  been  at. war  with  the  Utes  from 
time  immemorial,  and  never  have  had  enough  intercourse  with  them 
to  learn  anything  of  their  language,  and  cannot  communicate  with 
them  excepting  by  signs  and  through  the  medium  of  the  Comanche 
tongue. 

"  One  of  the  Comanches,  a  brother  of  Ta-ba-nau-a-ca,  says  he 
once  met  a  Ute  on  the  prairie,  who  spoke  to  him  in  Comanche,  and 
asked  him  to  make  friends,  but  while  they  were  having  this  friendly 
talk  the  hostile  bands  of  the  Utes  and  Comanches,  to  which  each  re- 
spectively belonged,  came  in  sight  and  commenced  firing,  which  put 
an  'end  to  their  conversation.  This  Ute  spoke  good  Comanche, 
This  is  not,  however,  an  uncommon  or  remarkable  circumstance, 
considering  the  fact  that  the  Comanche  language  is  more  or  less 
spoken  and  understood  by  other  Northern  tribes." 

The  Shoshones  or  Snakes  in  the  North  claim  that  the  Comanches 
left  them  and  went  South  in  search  of  g  -^""e  and  ponies,  but  they  can 
give  no  idea  of  the  time  of  tlie  separation,  while  the  Comanches 
claim  that  the  Snakes  are  an  offshoot  from  their  tribe  ;  but  when  or 
where  they  left  tiiey  do  not  know.  I  do  not  think  the  Utes  can  be 
classed  linguistically  with  the  Comanches. 

The  Pen-e-teth-kas  and  affiliated  'bands  first  had  a  reservation  in 
Texas,  ntar  the  present  site  of  Fort  Griffin,  on  the  Clear  Fork  of 
the  Bra/  s  River.  The  main  body  of  the  Comanches  roamed  at 
large,  going  as  far  north  with  their  villages  as  the  Arkansas  River. 
They  frequently  came  near  Camp  Cooper,  where  they  stole  stock, 
killed  white  people,  etc.  The  Texans  charged  these  depredations  to 
the  Indians  on  tiie  reservation,  and  the  feeling  against  them  became 
so  strong  and  bitter  that,  in  1859,  they  were  moved  out  of  Texas 
under  a  military  escort  and  brought  to  the  present  site  of  the 
Wichita  Agency,  where  they  were  turned  over  to  what  was  known 
as  the  superintendencyof  Arkansas.  Mr.  Horace  P.  Jones,  Govern- 
ment interpreter  at  Fort  Sill,  Indian  Territory,  was  then  a  guide 
with  the  troops  commanded  by  the  late  General  George  H.  Thomas, 
and  he  informed  me  that  the  Caddos,  Tonkaways,  Wacos,  Keechies, 
a  few  Delawares,  and  some  Shawnees*  started  from  their  agency  at 
mouth  of  Clear  Fork  of  the  Brazos  River  at  about  the  same  time, 
and  joined  the  Comanches  on  Red  River,  some  fifty  miles  below  the 
present  site  of  Fort  Sill,  and  went  to  Wichita  Agency.     It  was  not 


COMANCHE, 


121 


until  1874  that  the  last  of  the  roving  bands  of  Comanches  were 
finally  subdued  and  placed  on  a  reservation,  where  many  have  begun 
farmini,'. 

Mr.  Bancroft,  in  his  valuable  work,  associates  the  Comanches 
with  the  Ai)aches.  In  many  customs,  manners,  habits,  and  in  lan- 
guage they  are  entirely  different.  I  found  no  evidence  that  the 
Comanches  ever  tattooed  the  face  and  breast.  They  have  for 
many  years  used  the  ordinary  conical  skin  lodge  ;  in  fact,  have 
done  so  since  a  period  antedating  all  their  traditions.  The  system  of 
enumeration  is  much  the  same  as  with  other  tribes.  In  knowledge 
of  the  stars  and  constellations  they  are  about  equal  to  other  Indians. 
Tlieir  division  of  time  corresponds  to  that  of  the  nations  sur- 
rounding them,  but,  like  all  the  Shoshone  family,  they  keep  no 
account  of  individual  ages. 

Their  form  of  government  is  about  like  that  of  all  the  Plains  Indians. 
There  is  no  special  form  of  election  to  the  position  of  chief;  public 
opinion,  the  sentiment  of  the  camp,  elevates  those  specially  distin- 
guished in  war  to  the  highest  position  of  power.  No  council  is 
called  for  this  election  other  than  that  held  on  the  battle-field. 
Their  councils  are  held,  as  with  other  tribes,  to  discuss  and  decide 
matters  of  importance.  No  special  laws  are  made,  and  no  special 
dignity  is  attached  to  the  office  of  the  camp-crier,  who  promulgates 
the  decision  of  the  council,  or  the  orders  of  the  chief,  or  imparts 
general  information.  Their  sweat-lodges  are  made  as  I  have  de- 
scribed them.  In  former  times  all  the  Comanches  wore  the  scalp- 
lock,  and  considered  it  necessary  as  a  mark  of  manhood.  Now  it  is 
by  no  means  a  universal  custom.  Some  of  them  only  tie  up  one 
side  of  the  hair,  and  in  battle  they  frequently  allow  both  sides  to 
drop  loosely.  They  call  the  sun  "  The  Great  Father,"  and  the  earth 
Mother,  and  consider  the  former  as  the  source  of  all  power.  They 
do  not  have  an  annual  Sun-Dance  but  do  have  religious  dances  to 
propitiate  the  Great  Spirit  in  the  sun.  Mutilation  is  not  practised 
in  these  dances.  They  do  not  eat  dogs.  The  language  is  easy  to 
acquire,  and  may  be  considered  the  court  language  of  the  Southwest. 
The  Comanches  are  considered  superior  to  the  other  Indians  that 
range  over  the  same  areas  as  themselves,  and,  though  they  are  proud 
and  intractable  in  many  ways,  yet  the  agent  informed  me  that  they 
were  much  more  reasonable  and  easy  to  get  along  with  than  the 
Kiowas  and  Apaches.  They  have  long  been  noted  for  their  great 
skill  in  riding;  and  their  war-parties,  in  former  times,  scoured  the 
country  from  the  Black  Hills,  Dakota,  to  the  interior  of  Mexico. 
They  are  a  little  taller,  and  have  better  physiques  than  their  kinsfolk, 
the  Shoshones. 

In  a  conversation  we  had  concerning  their  beliefs  in  a  future  state 

of  existence,   one  of  their  chiefs  said  to  me,  "The  way  we  know 

I  there  is  a  future  state  is  that  sometimes  a  man  dies  for  two  days  and 

I  goes  to  the  land  of  the  setting  sun.     There  he  finds  a  cut  bank,  and 

far  beyond  and  below  sees  the  white  lodges  of  a  Comanche  village. 

The  denizens  of  the  village  meet  him  at  the  cut  bank,  and  tell  him 


132 


COMB— COME   INTO    VIEW. 


he  is  not  really  dead,  and  on  this  account  cannot  enter,  but  must 
return  ;  and  they  point  out  where  his  kinsfolk  are  camped.  He 
comes  back  to  life  and  tells  where  he  has  been,  and  what  he  has  seen. 
Sometimes  as  the  sun  is  sinking  in  the  west  tlie  sky  is  filled  with  a 
beautiful  red  light.  We  look  at  it,  and  our  hearts  are  made  glarl, 
for  we  know  that  this  is  caused  by  the  dust  raised  by  the  dead  and 
gone  Comanches,  who  are  having  a  great  dance." 

The  Comanches  were  once  a  very  powerful  nation,  numbering, 
probably,  ten  thousand  souls;  but  through  wars,  smallpox,  cholera, 
and  other  diseases,  they  have  been  reduced  in  such  degree  that  the 
agent,  in  his  report  for  1881,  gives  a  total  population  of  only  one 
thousand  five  hundred  and  one. 

With  the  Cheyennes,  Kiowas,  and  Kiowa  Apaches  they  have  been 
generally  at  peace  during  the  last  seventy-five  years,  and  during  that 
time  have  made  and  broken  peace  several  times  with  the  Sioux, 

Their  most  bitter  wars  have  been  with  the  Utes,  Pawnees,  Sacs, 
and  Foxes,  and  the  whites  (including  Mexicans).  In  these  wars 
they  have  practised  the  cruelties  and  hellish  barbarities  of  savages, 
and  yet  it  is  said  of  them  that  *'  tiiough  formal  and  suspicious  to 
strangers,  they  are  hospitable  and  social  to  those  whom  they  consider 
their  friends."  Among  Indian  tribes  they  have  tiie  reputation  of 
being  brave  warriors. 

Comb.  Bring  the  right  hand,  back  to  right,  near  upper  part  and 
side  of  head,  fingers  partially  curved  and  close  to  hair;  bring  the 
hand  down  as  though  combing  hair  over  side  of  head.  The  Sioux, 
Cheyennes,  and  other  Indians  used  porcupine-tails  for  combs.  It  is 
claimed  that  tlie  Crows  do  not  use  combs,  and  it  is  on  this  account 
that  they  are  more  lousy  than  other  Indians. 

Deaf-mutes  make  the  same  sign. 

Come.  Carry  right  hand,  back  out,  index  finger  extended  and 
pointing  upwards,  others  and  thumb  closed,  well  out  in  front  of 
body  (or  towards  person  you  wish  to  cause  to  approach,  and  this 
should  be  observed,  as  a  rule,  in  regard  to  the  imaginary  positions 
of  absent  persons  or  objects  in  all  conversations  in  gesture  speech); 
draw  the  hand  rather  sharply  in  towards  the  body,  lowering  it 
slightly.  The  index  finger  is  usually  kept  elevated,  though  it  is 
sometimes  curved  as  the  hand  is  brought  in  towards  body. 

The  sign  is  used  in  the  sense  of  "  come  here ;"  "  you  go  and  tell 
him  to  come  here,"  and  emphasis  is  added  by  bringing  right  hand 
against  back  of  left  as  in  Arrive  Here. 

Deaf-mutes  strjke  left  wrist  to  call  attention,  and  then  make 
similar  motions. 

Come  Between.  The  left  hand  represents  the  remote  object  and  is 
held  well  out ;  the  right  hand  passes  between  left  and  body.  The 
subject  under  consideration  will  naturally  suggest  the  proper  signs. 

Deaf-mutes  indicate  similarly.  Their  sign  for  Between,  however, 
is  to  lay  the  lower  edge  of  right  hand  on  curved  surface  between 
spread  thumb  and  index  of  left  hand. 

Come  into  View.    Ind  icate  by  gesture  whatever  may  have  appeared, 


COMMENCE—COPULA  TE. 


xa3 


and  then  hold  left  hand,  back  out,  ingers  extended,  touching,  and 
pointing  to  right,  about  eight  inches  in  front  of  lower  part  of  face, 
left  forearm  about  horizontal  ;  carry  the  right  hand  under  and  in 
front  of  left,  back  outwards  d  downwards,  index  finger  extended, 
others  and  thumb  closed,  index  pointing  u|)wards,  and  by  raising 
right  hand  place  its  palm  against  back  of  left,  the  right  index  ap- 
pealing above  left  hand.  To  say  "a  man  appeared  behind  a  bluff, 
looked  at  me,  and  then  disappeared,"  make  sign  for  Bluff,  then  the 
above  sign  (still  holding  left  hand  as  in  bluff),  then  the  sign  for 
Look  ;  this  sign  made  with  right  in  position  outwards  from  left,  first 
and  second  fingers  pointing  towards  face  ;  then  suddenly  drop  the 
right  hand.  Here  the  part  of  right  hand  seen  above  left  represents 
the  i)roportion  of  body  exposed,  all  that  can  be  seen  from  the 
position  of  the  observer. 

Deaf-mutes  make  similar  sign. 

Commence.  Make  sign  for  Push.  This  is  used  in  the  sense  of 
"commence  work,"  "make  an  effort,"  etc.,  and  is  used  more  in  the 
imperative  sense  than  any  other  sign.  As  I  have  stated,  the  usual 
way  would  be  to  say,  "  I  think  it  good  that  you  should  do  so,"  etc. 

Deaf-mutes  make  a  similar  sign. 

Conceal.  See  Hide. 

Congress.  Make  sign  for  President's  House,  sign  for  White 
Chief,  repeating  this  several  times,  sign  for  Bring,  from  several 
different  directions,  and  then  sign  "or  Sittinc;  in  Council. 

Most  Indians  now  understand  something  of  our  form  of  govern- 
ment ;  but,  as  a  rule,  they  consider  that  the  President  calls  the  chiefs, 
the  headmen  of  the  nation,  together,  as  their  chiefs  call  a  council  in 
their  own  camp. 

Deaf-mutes  make  sign  for  United  States  and  Law  Persons. 

Cook.  Make  sign  for  Work,  for  Kettle,  for  Fire,  for  Eat  ;  sign 
for  Afterwards  or  By  and  By  sometimes  made  before  Eat,  and  at 
times  sign  for  Woman  is  first  made. 

Indians,  as  a  rule,  are  more  careful  in  regard  to  the  cleanliness  of 
[their  cooking  utensils  than  their  usually  dirty  and  sometimes  filthy 
personal  condition  would  indicate.  In  former  years  stone,  clay,  and 
other  kinds  of  vessels  were  used,  many  of  which  would  not  withstand 
the  action  of  fire.  With  these,  heated  stones  were  put  in  the  liquid 
contained  in  the  vessel,  and  in  this  way  articles  were  cooked. 

Indians  now  use  the  large  iron  camp-kettles  issued  by  the  agent 
[and  sold  by  traders,  and  nearly  every  article  of  food  is  cooked  by 
Iboiling.  Meat  is  seldom  fried.  Should  they  desire  a  change,  or 
when  away  from  their  camps,  hunting,  etc.,  the  meat  is  roasted  by 
jhanging  on  a  stick  near  the  fire.  In  this  way  it  retains  its  juices,  and 
lis  wonderfully  good.  Bread  is  usually  cooked  by  frying  in  grease. 
JAs  Indians  can  get  along  very  well,  when  in  a  wild  state,  on  meat 
Idried  in  the  sun,  and  such  berries  and  roots  as  they  can  find,  it  is 
leasy  to  comprehend  how  the  Plains  Indians  can  subsist  quite  com- 
|fortably  on  the  treeless  prairies. 

Copulate.     Hold  left  hand,  back  nearly  downwards,   in  front  of 


124 


CORN— CORPORAL. 


body,  fingers  extended,  touching,  and  pointing  to  right  and  front, 
thumb  extended  and  pointing  upwards  ;  bring  the  right  IkuuI,  imlex 
finger  extended,  others  and  tiiunib  closed,  l)ack  of  hand  t(j  'ight  front 
and  a  trifle  downwards,  and  thrust  index  finger  between  thumb  ami 
index  of  left  hand,  side  of  index  touching  the  hollow  between  thumb 
and  left  index,  backs  of  closed  fingers  of  right  hand  striking  briskly 
against  left  palm  ;  repeat  motion  two  or  three  times.  This  is  the 
sign  used  in  describing  the  act  with  all  animals.  There  are  several 
others,  all  suggestive,  but  this  is  the  most  common.  Indian  uieii 
and  women  talk  freely  together  on  all  such  subjects. 

Deaf-mutes  place  the  palm  of  extended  right  on  back  of  extended 
left,  or  place  the  palmar  surface  of  right  index  on  that  of  left,  right 
index  back  up,  left  back  down. 

Corn.  Conception  :  Shelling  the  corn.  Bring  the  closed  left 
hand,  back  to  left,  in  front  of  body,  thumb  extended  and  resting 
on  index  finger  ;  bring  right  haiid,  back  to  right,  fingers  closed, 
thumb  partially  elevated,  alongside  of  left  hand,  |)lacing  the  bail  of 
the  thumb  of  right  hand  on  back  of  left  thumb  near  its  base;  twist 
the  right  hand,  by  wrist  action,  to  the  right  and  downwards,  keeping 
the  ball  of  right,  thumb  pressed  against  buck  of  left  until  in  its  move- 
ment it  slips  off  with  rather  of  a  snap  against  the  index  finger  of 
right  hand  ;  repeat  motion.  Sometimes  signs  for  Work,  for  "  ilrop- 
ping  corn  in  the  ground  as  in  planting,"  for  Grow  (making  this 
higher),  and  then  hold  compressed  right  hand  alongside  of  and 
touching  elevated  left  forearm,  in  one  or  two  positions,  to  represent 
ears  of  rum  on  the  stalk.  Ordinarily  the  first  is  sufficient,  and  this 
used  to  denote  any  grain  fed  to  animals. 

Mr.  Dunbar  says  of  the  Pawnees  that  dried  corn  was  boiled  alone, 
or  with  beans,   forming  a  sort  of  succotash  ;  when   thus  prepared, 
buffalo-tallow  was  put  in  freely  to  season  it.      Matured    corn  was  I 
sometimes  1-oiled  as  hominy,  but  more  frequently  was  ground  inj| 
mortar  and  boiled  as  mush  or  made  into  cakes,  and  baked  in  the 
ashes  or  on  hot  stones.     The  corn  was  sometimes  parched  before] 
triturating,  and  by  this  means  the  flavor  of  the  food  was  much  im- 
Tioved.      Beans  and   pumpkins,   green   or  dry,   were   prepared  by 
simple  boiling.     Nearly  all  tribes  seem  to  consider  corn  as  one  o:| 
the  articles  directly  given  them  by  their  God.     The  Arapahoes  claim [ 
that  their  God  gave  them  one  ear  before  he  went  to  the  "  land  ofl 
the  rising  sun,"    The  Mandans,  Gros  Ventres,  and  Arickarees  ciaimf 
that  certain  parts  of  one  ear  were  given  to  each  tribe,  but  with  theiii| 
all  it  possesses  a  sacred  character. 

Deaf-mutes  close  the  extended  index  of  left  hand,  other  fingers  I 
closed,  with  right  hand,  and  turn  latter  as  though  twisting  off  the  I 
grains  of  corn  from  the  cob. 

Corporal.  Indians  who  have  on  the  frontier  mixed  with  thel 
troops  represent  non-commissioned  ofificers  by  the  chevrons  on  thel 
arms,  making  signs  for  Whites  and  Soldier,  and  then  with  index! 
and  second  finger  of  right  hand  mark  the  position  and  shape  of  thel 
stripe  on  the  left  arm. 


CORPSE— CC  UNCIL. 


125 


Corpse.  Make  sign  for  Person,  for  Die,  then  sign  for  Lie  Down, 
— the  person  is  tlead  and  is  lying  down  ;  not  yet  been  buried. 

piaf-mutcs  simjjly  make  sign  for  Dead  Pekson. 

Corral.  Conception  :  A  circular  space  enclosed  by  interlaced 
trees.  Make  sign  for  Tkke,  then  bring  the  hands,  backs  outwards, 
well  out  in  frort  '-f  body;  lock  the  fingers;  i.e.,  place  fingers  of 
riuht  hand  between  those  of  left,  ])ressing  them  together,  index 
fingers  and  forearms  about  horizontal ;  loosen  the  fingers  and  bring 
the  wrists  'owards  each  other,  throwing  the  hands,  by  wrist  action, 
to  right  and  left  slightly,  at  same  time  slightly  curving  them  so  as  to 
make  a  circular  enclosure.  To  indicate  that  animals  were  in  the 
corral,  make  sign  for  same,  hold  left  hand  in  the  position  above  de- 
scribed, and  bring  partially-compressed  riglit  hand  and  droj)  it  into 
the  imaginary  corral,  fingers  downwards,  back  of  hand  to  front  and 
upwards. 

Deaf-mutes  make  horizontal  curve  of  the  arms  and  lock  the 
fingers. 

Council.  Conception  :  Sitting  in  a  circle  and  talking.  Bring  the 
closed  iiands,  backs  outwards,  well  out  in  front  of  body,  a  little  lower 
than  shoulders,  lower  edges  of  hands  touching ;  move  the  hands 
simultaneously  on  a  curve  towards  the  body,  having  them  meet  close 
to  it,  hands  forming  in  movement  as  nearly  as  possible  a  horizontal 
circle ;  turn  the  hands  as  they  are  brought  on  circle  towards  body, 
so  that  when  they  meet  the  backs  will  be  towards  the  body  (the  hands 
can  also  start  in  the  last  position  describing  a  horizontal  circl'  and 
meet  well  out  in  front  of  body  in  position  first  taken  above)  ;  then 
'  'Id  both  hands,  backs  down,  fingers  extended,  touching,  and  point- 
to  front  in  same  horizontal  plane,  well  out  in  front  of  body, 
s  about  six  inches  apart  and  about  height  of  breast  ;  move  the 
Hands,  mostly  by  wrist  action,  simultaneously  a  few  inches  to  left, 
then  return  to  original  position,  and  then  move  them  {<i\\  inches  to 
right;  carry  them  backwards  and  forwards  in  this  way  two  or  three 
times ;  this  represents  the  handing  of  the  words  from  one  to  another. 

The  necessity  for  sitting  in  a  circle  is  apparent  in  a  tepee,  and  the 
custom  seems  universal  outside  of  it.  When  any  number  of  Indians 
congregate,  either  to  decide  on  a  plan  of  action,  to  smoke,  to  talk 
matters  over,  to  gather  round  a  fire,  to  receive  or  impart  informa- 
tion, in  fact,  for  any  purpose  whatever,  they  seem  to  crystallize  in- 
stantly into  a  circle  seated  on  the  ground  ;  the  blanket  drops  down. 
the  overlapping  sides  are  given  a  roll  over  the  diawn-up  knees,  which 
fastens  it,  and  they  are  quite  comfortable. 

Every  talk  of  any  importance  's  called  a  council.  If  the  catnp  is 
going  to  move,  if  a  surround  of  buffalo  is  to  l)e  made,  if  they  are 
going  to  war,  or  are  considering  propositions  of  peace,  in  fact,  any 
question  which  affects  their  welfare,  has  to  be  talked  over  in  this  way; 
and  when  the  matter  is  one  of  importance  and  the  camp  is  large, 
two  or  three  tepees  are  pitched,  opening  into  each  other  for  this 
[purpose.  An  essential  and  necessary  part  of  a  council  is  the  feast 
(see  Feast)  and  the  smoke.  (See  Smoke.)     The  talk  usually  comes 


126 


COUNCIL. 


after;  only  the  chiefs  aVid  headmen  sit  in  council,  men  of  years  and 
experience. 

With  some  bands,  boys  who  have  "killed  their  inan,"  or  distin- 
guished themselves  by  some  special  act  ot  bravery,  are  entitled  to 
sit  in  council  and  have  a  right  to  express  tiieir  views,  though  they 
rarely  exercise  it.  Thougn  none  are  excluded,  ])o[ndar opinion  inan 
Indian  camp  is  not  an  ambiguous  or  hidden  force,  and  it  is,  as  a 
rule,  well  understood  who  are  expected  to  sit  in  council.  Frequently 
the  camp-crier  calls  out  the  names  of  those  wb.o  are  expected  to  meet 
and  discuss  matters  of  importance  pertaining  to  the  camp. 

Some  commence  their  si)eech  with  "My  friends!"  .  .  .  otiiers, 
"  My  soldiers  !"  ...  or,  if  a  chief  has  made  the  feast,  then  he  is 
addressed  personally. 

In  every  large  camp  and  in  many  small  ones  there  is  a  council-  or 
soldier-lodge  set  apart  and  used  only  for  tliis  puri)ose,  and  kept  well 
supplied  with  food  by  voluntary  contributions  from  the  people  of  the 
village.  A  large  village,  when  making  a  long  march,  appoint  a 
number  of  the  headmen  from  each  band  to  take  charge  of  the  move- 
ment, determir.e  the  length  of  the  marches  to  be  made  each  day, 
select  the  camps,  send  out  scouting-parties,  and,  if  going  out  for  a 
buffalo  surround,  take  such  precaution  as  may  be  necessary  to  prevent 
the  buffalo  from  being  stampeded.  Sometimes  as  many  as  twenty 
are  selected  for  this  purpose.  'I'iiey  march  in  line  in  front  of  the 
camp,  usually  on  foot,  each  armed  with  a  pipe,  and  frequent  halts  are 
made  and  ceremonial  smokes  taken.  No  member  of  the  village  is 
allowed  in  advance  of  these  men,  and  the  chief  has  no  more  to  say 
in  regard  to  the  movement  than  any  one  else.  These  governors  of  I 
the  march  meet  each  night  at  the  soldier's  lodge,  receive  the  reports 
of  the  scouts  (who  have  been  sent  on  in  advance,  if  the  camping- 
j)lav,cs  are  not  thoroughly  well  known,  or  if  there  is  any  prospet  t  ol' 
danger),  eat  a  great  ileal,  smoke  a  gret-t  deal,  and  talk  a  great  deal. 

The  soldier-lodge  is  a  perfect  bonanza  for  the  lazy  vagabonds  oi 
the  camp,  who  hang  round  it  to  pick  iq)  something  to  eat. 

Mr.  Dunbar  says  of  the  Pawnees  that  councils  of  a  band  or  tribe  I 
could   be  called  by  the  head-chief  on  his  own   motion,  or  at  thej 
prompting  of  another.     If  the  matter  to  be  brought  under  delibera- 
tion was  of  great  consequence,  or  involved  anything  of  secrecy,  the 
council  wa;  ai)pointed  in  a  lodge,  or  at  a  place  removed  from  imme- 
diate observation,  and  no  one  not  personally  tmiitled  was  admitted. 
In  other  cases  any  convenient  place,  in-doors  or  out,  that  might  bel 
named,  and  those  not  strictly  privileged  to  sit  in  the  council  could, 
if  disposed,  attend  as  spectators.     The  right  to  participate  in  tribal  I 
or  band  councils  was  a  much-coveted  dignity.     The  call  and  tinieui 
assembling  were  duly  publislied  by  the  herald  or  crier  of  the  chiei. | 
This    functionary  wp.;,  one   of   the  most  conspicuous  in   a   village. 
Quite  often  his  voice  was  heard  fist  in  the  morning  proclaim  ng  the! 
order  of  the  day.     If,  during  the  day,  the  chief  wished  to  omnm-i 
nicate  to  the  band  any  important  news  or  special  order,  it  was  made 
known  through  this  dignitary,  who  for  hours  perhaps  would  pronicf 


COUNSEL—  CO  UA7. 


127 


n.idc  the  village,  or  stand  upon  the  top  of  some  convenient  lodge, 
announcing  in  set  tone  and  i)hrase  the  intelligence.  While  making 
a  proclamation  he  frequently  took  occi'sion  to  intersperse  or  append 
numerous  advices  and  monitory  appeals  of  his  own,  some  of  which 
he  addressed  to  the  young  men,  others  to  ihe  old  men,  etc.  He 
naturally,  therefore,  came  to  be  regarded  as  a  sort  of  preceptor  in 
general  duties.  Each  chief  had  his  own  herald.  The  council  on 
assembling,  after  the  usual  preliminary  of  smoking,  was  opened  l)v 
tlv:  head-chief,  or  by  some  one  designated  by  him.  After  his  will 
had  thus  been  made  known,  the  discussion  was  thrown  open  to  all 
present  as  members  ;  but  great  scrupulousness  was  observed  that 
there  should  be  no  infraction  of  their  rules  of  precedence  aod 
decorum.  Rank,  seniority,  and  personal  ])restige  were  all  cnrefuHy 
considered  in  determining  the  order  in  which  each  one  should  speak. 
The  speaker  addressed  the  council  as  a-ti'-us  (fathers),  tlie  word 
being  repeated  at  the  beginning  of  nearly  every  sentence.  The 
members  of  the  audience,  on  the  other  hand,  felt  perfectly  free  to 
accompany  any  speaker's  remarks  with  expressions  of  approval,  lau  ! 
or  dissent,  ugh  I  though  the  latter  was  more  U' ;  ally  indicated  by 
silence.  After  the  discussion  of  the  matter  in  question  uas  closed, 
the  opinion  of  the  council  was  gathered,  not  by  any  formal  vote, 
but  from  the  general  tenor  of  the  addresses  Tnat  had  been  delivered 
in  the  course  of  the  debate.  The  result  was  then  made  public  through 
the  herald. 

Counsel.  Make  signs  for  Talk,  for  Make,  for  Road.  The  meta- 
phor of  a  trail,  or  road,  is  a  frequent  one  in  regard  to  the  course,  or 
plan  of  action,  to  be,  or  which  was,  pursued.  Men  of  age,  wisdom, 
and  experience  are  constantly  giving  advice  to  the  younger  and  less 
experienced,  and  great  deference  and  respect  extended,  as  well  as 
presents  made  for  it. 

Count.  The  system  of  tens  is  universally  osed  by  our  Indians  in 
entuueration.  In  counting  from  one  to  ten,  the  usual  way  is  to  hold 
the  closed  right  hand  in  front,  and  back  towards  and  about  height 
of  shoulder,  edges  of  hand  pointing  up;  for  one,  the  little  finger  is 
extended;  two,  the  third;  three,  second;  four,  index;  five,  thumb, 
keejiing  fingers  extended,  separated,  and  pointing  upwartls ;  six, 
bring  tiie  closed  l.ift  hand  at  same  height,  equally  advanced,  and 
near  right,  and  extend  the  thumb;  seven,  extend  left  index;  eight, 
second  finger;  nine,  third  finger;  ten,  little  finger. 

For  twenty,  the  closed  hands  are  brought  in  above-described  po- 
sition and  the  fingers  and  thumbs  extended  and  separated  twice :  for 
twenty-five,  the  above  for  twenty,  and  tiien  the  left  hand  is  dropped 
ami  the  right  curved  little  moie  to  centre  of  body,  and  the  f  4;ers 
and -thumb  extended  and  separated  ;  for  thirty,  the  hands  are  o'lilly 
opened  three  times;  hut  above  this  nmnber  an  arbitrary  s,gn  is 
usually  made  by  the  best-informed  sign-talkers,  viz.,  the  right  hand 
is  brought  in  front  of  tight  shoulder,  fingers  extended,  separated,  and 
pouiting  upwards,  thumb  closed,  palm  of  hand  outwards,  still  keep- 
ing fingers  ex'.ended  and  palm  to  front ;  the  hand  is  moved  to  the 


128 


COUNT-COUP. 


left  and  downwards,  tips  of  fingers  describing  a  vertical  curve.   (See 
Hundred.) 

Some  tribes  indicate  a  number  of  tens  by  making  sign  for  ten,  tlien 
bold  extended  left  hand  horizontally  in  front  of  body,  fingers  sepa- 
rated and  pointing  to  front  and  slightly  to  right,  and  draw  the  tip 
of  extended  right  index  from  base  over  the  back  of  each  finger  to  its 
tip,  each  motion  of  this  kind  representing  ten,  t'^en  holding  right 
hand  similarly  fixed  to  left,  mark  the  backs  of  its  thumb  and  fingers 
with  tip  of  left  index. 

In  numeration, — i.e.,  numbering  or  counting  in  a  limited  way,— 
where  there  is  doubt,  such  as  the  number  of  camps  made  on  a  jour- 
ney, number  of  people  killetl  in  a  fight,  the  left  hand  is  held  back 
down,  fingers  extended  and  pointing  to  front,  in  front  of  body  ;  tlien, 
witli  the  tip  of  extended  right  index,  other  fingers  and  thumb  closed, 
back  of  right  hand  up,  the  little  finger  of  left  is  pressed  back  or 
closed,  and  fre(iuently  held  down  during  the  discussion,  then  the 
third  finger,  and  so  on.  After  five,  the  right  hand  is  held  back 
down,  with  the  little  finger  closed,  with  index  or  thumb  ot  left  hand 
for  six,  and  so  on,  the  final  result  being  ustially  announced  in  the  first- 
described  way  for  counting.  'l"he  majority  of  Indians  have  no  clear 
conception  of  any  number  beyond  a  thousand,  and  many  not  beyond 
two  or  three  huntlred.  The  uict  that  in  so  many  instances  remote 
and  seemingly  unrelated  nations  have  adopted  ten  as  their  basic  num- 
ber, together  with  the  fact  that  in  the  remaining  instances  the  basic 
number  is  either  five  (the  fingers  of  one  hand)  or  twenty  (the  fingers 
and  toes),  almost  of  themselves  show  that  the  fingers  were  the  origi- 
nal units  of  enumeration.  The  still  surviving  use  of  the  word  digit 
a.-  the  general  name  for  a  figure  in  arithmetic  is  significant,  and  it  is 
even  said  tiiat  our  word  ten  (Saxon,  fyn ;  Dutch,  tien  ;  German,  zehm 
means,  in  its  primitive,  expanded  form,  fhe  hands ;  so  that,  origi- 
nally, to  say  there  were  ten  things  was  to  say  there  were  two  hands 
of  them. 

Deaf-mutes  naturally  use  both  hands,  but  the  French  method  as 
taught  uses  a  system  of  fives,  and  the  counting  is  done  entirely  with 
the  right  hand.  The  closed  right  hand,  back  outward^,  is  held  in 
front  of  right  shoulder,  edges  pointing  upwards  ;  for  one,  index  finger 
extended  ;  two,  second  ;  three,  the  thumb  ;  four,  thumb  closed  and 
fingers  extended  ;  five,  thumb  extended,  fingers  and  thumb  extended, 
separated,  and  pointing  upwards;  six,  press  tip  of  ball  of  thumb 
against  tip  of  little  finger,  others  extended  ;  seven,  tip  or  ball  of 
thumb  against  third,  others  extended  ;  eight,  against  second,  others 
extended  ;  nine,  against  index,  others  extended  ;  ten,  close  the  fin- 
gers, extend  the  thumb,  and  by  wrist  action  give  it  a  jerk  to  the  right; 
for  twenty,  the  index  and  thumb  are  extended,  ancl  a  sharp  motini, 
by  wrist  action,  mnde  to  rigiit,  and  so  on;  for  one  hundred,  the 
arbitrary  sign  for  the  letter  C  is  made. 

Count-Coup.     Conception  :  Striking  an  enemy.     Hold  left  hand, 
back  to  left  and  oi.twards,  in  front  of  body,  index  finger  extended! 
and  pointing  to  front  and  right,  others  and  thumb  closed;  bring 


CO  UN  TRV—COUR  TSUI  P. 


129 


right  hand,  back  to  right  and  front,  just  in  rear  of  left  and  little 
io'vcr,  index  finger  extended,  ])ointing  downwards  and  to  left,  right 
index  under  left,  other  fingers  and  thumb  closed  ;  raise  right  hand, 
and  turn  it  by  wrist  action  so  that  end  of  right  index  strikes  sharply 
against  side  of  left  as  it  passes. 

The  matter  of  counting  coups — i.e.,  relating  the  stories  of  their 
deeds  of  valor  in  striking  the  bodies,  either  dead  or  alive,  of  their 
enemies  in  battle — is  the  pride  and  pleasure  of  every  Indian  warrior. 
With  most  tribes,  an  Indian  who  first  strikes  or  even  touches  the 
bofiv  of  an  enemy  in  a  fight,  even  after  he  has  been  killed,  is  creil- 
ited  with  the  killing.  The  bravest  coup  is  to  strike  the  enemy  before 
killing  him,  and  this,  in  the  days  of  bows  and  arrows,  was  frequently 
done.  They  sometimes  carry  a  long,  slender  stick  or  pole  for  this 
purpose,  called  a  "coup-stick,"  and  in  charging  a  village,  if  one 
strikes  a  tepee  he  counts  coup  on  it,  and  the  lodge  and  all  in  it  be- 
longs to  him  ;  and  the  same  rule  is  observed  witii  the  women,  ponies, 
etc.,  captured.  The  striking  must  be  done  in  the  fight,  in  the  heat 
of  battle,  so  to  speak.  As  a  wounded  Indian  settles  to  his  deadliest 
aim,  and  mortal  wounds  only  intensify  the  desire  to  kill,  it  will 
readily  be  seen  that,  in  man/  instances,  he  who  counts  coup  ru)is  the 
greatest  risk  ;  and  the  law  naturally  urges  on  those  who  are  ambitious. 
The  blow  can  be  struck  with  a  whip,  or  any  kind  of  a  club  or  stick. 

Tiie  Cheyennes  claim  that  the  old  woman  in  the  cave  told  some 
of  their  medicine-men  in  the  "long  ago"  how  to  make  a  medicine 
co'ip-stick,  and  by  carrying  it,  v/hen  going  to  war,  the  enemy  could 
not  hit  them.  The  stick  was  inherited  from  father  to  son,  and  some 
few  are  still  in  existence.  liy  riding  close  up  to  an  enemy,  shaking 
this  stick  and  making  a  peculiar  noise,  the  enemy  became  ])aralyzed 
with  fear  through  the  mysterious  power  of  the  stick,  and  was,  of 
course,  at  their  mercy. 

Country.  ♦The  Indians  use  this  word  to  designate  the  territory 
which  they  hold  by  physical  force,  or  which  they  have  hel'  \\  that 
way  for  any  length  of  time.  In  signs,  point  to  the  ground,  ami  ex- 
plain the  extent  by  gesture  for  the  streams  or  other  natural  bounda- 
ries. 

Deaf-mutes  use  the  word  as  used  by  use  for  our  country  ;  they  make 
sign  for  United  States,  which  is  by  interlocking  the  fingers,  hold  arms 
curved  in  front  horizontal,  and  move  the  hands  and  arms  to  right 
and  left  horizontally. 

Courtship.  Make  sign  for  Female,  then  hold  left  hand,  back  out- 
wards, well  out  in  front  of  and  about  height  of  left  shoulder,  index 
finger  extended  and  pointing  upwards,  other  fingers  and  thumb 
dosed,  this  represents  the  girl  standing  ;  then  make  sign  for  Male, 
and  hold  right  hand  fixed  like  left,  but  with  back  to  right  and  in 
front  of  right  shoulder,  this  represents  the  male  standing  ;  move  the 
hands  by  gentle  jerks  towards  each  other,  and  when  near  make  sign 
ilor  Little  Talk,  towards  tip  of  left  index;  then  make  with  the 
j  right  hand  a  grasping  motion  towards  left  index.  Some  Indians 
[make  a  grasping  motion  with  both  hands  in  front  of  body  as  though 

9 


1  30 


COUSIN. 


seizing  a  person,  and  then  motion  of  throwing  blanket  round  same, 
while  still  others  hold  hands  over  face  as  though  hiding  same,  and 
by  looking  over  or  between  them  indicate  the  watching,  and  then 
throw  out  arms  as  though  making  an  embrace;  perhaps  adding  sign 
for  Hide,  meaning  that  the  talking,  grasping,  etc.,  were  done  slyly, 
secretly. 

The  young  men  of  the  Plains  Indians  do  the  most  of  their  court- 
ing in  a  standing  position.  An  Indian  lover  will  stand  and  wait 
near  the  lodge  where  abides  the  object  of  his  admiration  until  she 
appears,  when  he  walks  up  alongside  of  her  and  throws  his  blanket 
round  her.  If  she  reciprocates  the  tender  sentiment,  they  will  Muis 
stand  for  hours,  his  blanket  covering  both  their  heads  and  closely 
wrapped  round  both  their  bodies.  I  have  seen  as  many  as  half  a  dozen 
young  men  waiting  by  the  path  which  led  down  to  the  water  near  a 
camp,  antl  one  after  another  throw  his  blanket  around  a  girl  as  she 
was  going  down  to  fill  the  water-vessel.  While  so  waiting  or  stand- 
ing outside  a  lodge  they  usually  have  the  head  entirely  covered  with 
their  blanket,  excepting  only  a  little  hole  for  one  eye.  By  not 
wearing  the  blanket  usually  worn  it  is,  of  course,  improbable  that  any 
one  will  recognize  them.  If  the  girl  likes  to  be  held,  she  makes  some 
reply  to  the  first  tender  greeting  ;  if  she  expresses  dislike  to  his  ad- 
vances, the  man,  by  the  law  of  courtship,  must  at  once  desist.  The 
embrace  under  the  blanket  excites  no  comment  or  annoyance  from 
mischievous  boys  or  garrulous  old  men,  and  the  young  man  can  hug 
the  object  of  his  affection  to  his  heart's  content  unmolested. 

In  1877  it  became  necessary  for  the  military  authorities  to  know- 
something  of  the  movements  and  plans  of  the  great  war  chief  of 
the  Sioux,  Crazy  Horse,  and  to  discover  these  one  of  the  enlisted 
scouts  suddenly  became  smitten  with  the  charms  of  a  dusky  maiden 
who  lived  in  the  tepee  adjoining  that  of  the  chief,  and  as  she  recip- 
rocated the  tender  feeling,  the  scout  would  stand  just  outside  01 
Crazy  Horse's  lodge,  holding  the  girl  in  a  fond  embrace,  while  his 
quick  ears  took  in  every  word  that  was  uttered  in  the  lodge.  He 
<liscovered  a  conspiracy,  which,  if  it  had  not  been  for  his  cunning 
shrewdness  and  promjjt  and  loyal  action  to  the  whites,  would  in  all 
probability  have  terminated  in  the  murder  of  a  general  officer,  but 
which  eventually  led  to  the  necessary  killing  of  the  chief  himself 

I  was  told  at  White  Earth  Agency,  Minnesota,  that  the  Chippewas 
jMactised  "  bundling,"  but  I  am  not  able  to  assert  this  positively 
It  is  undoubtedly  a  fact  that  some  tribes  do  allow  the  young  men  to 
go  in  the  lodge  where  the  young  girls  are  sleeping  and  lie  alongside 
of  them  outside  the  blankets.  This,  in  former  times,  was  the  last 
chapter  in  the  story  of  the  courtship  with  the  Flatheads,  as  they 
said,  "  The  young  man  courting  a  girl  would  go  to  her  lodge  and  | 
sleep  near  her.  The  family  would  see  him  in  the  morning,  and  tha* 
determined  the  trade,  which  was  made  at  once."  Before  the  priests  1 
came  to  these  Indians,  the  custom  of  claiming  younger  sisters  after] 
marrying  the  eldest  was  practised,  as  it  is  with  the  Plains  Indians. 

Cousin.     Make  sign    for  Brother  or  Sister,   and  for  Neak,-| 


sign  for  \\ 

body,  as  in 

men  imprei 

is  claimed  ; 

silly  it  won 

their  social 

tain  order  c 

the  greatest 

possible  los! 

and   orphan 

siiperstitionj 

of  warfare,  ; 

for  us  to  cor 

but  certain  1 

stances  beco' 

cowardice  is 

Coyote.    ( 

Small. 

Cradle.  S 
t)eaf-mute5 
Crazy.    C( 

back  to  right 
"•■irds  in  fron 
"■n'st  action, 
^'razy  and   fc 
gesture  is  the 
'I'lie  size  of 
foolishncs  or 
beaf-i  lutes 
"'•■''"■  forehead 
Cree  (Indit 
for  these  peop 
fur  themselves 
f^erthold  Jnd 
The  Assinaboi 
'Jhe  Frenc 
but  they  are 
'•^tenos,  or  Kn 
"■'■"■  which   th^ 
i-*  <lerivc(i  fro 
I  i<ill.     The  pec 
giiage  of  whir 
'"['^'ction  than 
riiey  were 
j  messed  many  of 


COWARD—CREE. 


i3« 


nearly  a  brother  or  sister.     As  a  rule,  the  sign  for  cousin  is  the  same 
as  for  brother  or  sister.   (See  Kinship.) 

Deaf-mutes  maks  sign  for  either  sex,  and  then  link  index  fingers. 
Coward.  Point  to  or  make  sign  for  the  person,  and  then  make 
sign  for  Afraid.  Sometimes  a  trembling  motion  is  given  hands  and 
body,  as  in  Winter, — the  person  shakes  with  fear.  Tiie  rather  com- 
mon impression  that  Indians  are  cowards  is,  I  think,  erroneous.  It 
is  claimed  that  they  will  not  make  a  "  square,  stand-up  fight."  How 
silly  it  would  be  for  them  to  do  so!  Their  education  and  training, 
their  social  laws  and  conditions  of  physical  existence,  demand  a  cer- 
tain order  of  strategy;  and  the  great  vital  principle  of  this  is  to  do 
the  greatest  possible  amount  of  damage  to  the  enemy  with  the  least 
possible  loss.  There  is  no  pension-list  with  them,  and  the  widows 
and  orphans  are  thrown  upon  the  charity  of  their  people.  The 
superstitions  which  govern  their  movements,  their  peculiar  method 
of  warfare,  and  their  susceptibility  to  stampedes,  render  it  difficult 
for  us  to  correctly  judge  them  in  regard  to  courage  or  the  lack  of  it, 
but  certainly  after  middle  age  their  natural  caution  in  many  in- 
stances becomes  rank  timidity.  As  courage  is  the  highest  virtue,  so 
cowardice  is  the  lowest  vice,  taking  their  standard,  of  course. 

Coyote.     Conception  :  Small  wolf.     Make  sign  for  Wolf  and  for 
Small. 
Cradle.     See  Baby-Holder. 

Deaf-mutes  make  sign  for  Baby,  and  indicate  the  rocking. 
Crazy.  Conception  :  Brain  in  a  whirl.  Bring  the  right  hand, 
back  to  right  and  rear,  hand  slightly  compressed  and  pointing  up- 
wards in  front  of  and  close  to  forehead ;  turn  the  hand,  mostly  by 
wrist  action,  so  that  tips  of  fingers  describe  a  small  horizontal  circle. 
Crazy  and  foolish  are  synonymous  words  with  Indians,  and  this 
gesture  is  therefore  very  frequently  used. 

Tiie  size  of  the  circular  movement  of  hand  determines  degree  of 
foolishness  or  insanity. 

Leaf-Mutes  use  both  hands,  rotary  motion,  one  above  the  other, 
mar  foreiiead, — mixed  brain. 

Cree  (Indian).  There  seems  to  be  no  tribal  sign  in  general  use 
for  these  people.  They  are  poor  sign-talkers,  and  say  they  have  none 
for  themselves.  The  Blackfeet  make  signs  for  Sioux  and  Lie.  The 
Berthold  Indians  make  signs  for  Blackened  Faces  to  denote  them. 
Tiie  Assinaboines  make  siv,."i  for  Rabbit. 

The  French  gave  this  name  to  this  branch  of  the  Algonquins, 
but  they  are  called  by  themselves  and  other  Indian  tribes  Ken- 
istenos,  or  Knis-ten-eaux,  because  of  the  sanguinary  character  of  the 
war  which  they  waged  northwest  of  Lake  Superior.  "Tiiis  word 
is  derived  from  the  animate  (transition?)  Chippewa  verb  nisau,  to 
kill.  The  people  are  an  offshoot  of  the  Algonquin  family,  the  lan- 
guage of  which  they  speak,  but  with  less  purity  and  richness  of 
intlection  than  the  Chippewas."     {Schoolcraft.') 

I'hey  were  formerly  numerous  and  powerful,  and  may  have  pos- 
sessed many  of  the  superior  qualities  which  some  writers  claim  for 


132 


CROSS— CKO^. 


them,  but  those  whom  I  have  seen  were  wretchedly  poor,  and  men- 
tally and  physically  inferior  to  the  Plains  Indians.  For  many  years 
they  occupied  the  country  lying  between  Lake  Superior  and  Hudson's 
Bay,  and  many  of  the  servants  of  the  Hudson's  Bay  and  Northwest 
Fur  Companies  married  into  the  tribe.  They  also  ranged  west  from 
Winnipeg,  on  the  Assinaboine,  Mouse,  and  Saskatchewan  Rivers,  to 
the  Rocky  Mountains,  sometimes  crossing  the  British  line  in  search 
of  buffalo,  as  they  have  been  doing  in  the  vicinity  of  the  Milk  River 
country  during  the  past  three  years.  Many  of  them  still  use  dogs  as 
a  means  of  transportation,  but  those  who  can  afford  it  have  "  Red 
River  carts." 

An  annual  dog  feast,  conducted  with  great  ceremony  and  much 
"  making  medicine,"  seems  to  take  the  place  of  the  Sun-Dance. 
They  have  mixed  with  and  adopted  the  manners  of  so  many  tribes 
that  they  have  nearly  lost  their  identity,  so  far  as  dress  is  concerned. 
I  have  perhaps  only  seen  the  poorer,  more  nomadic  class.  They 
seem  to  have  been  at  war  with  most  of  the  tribes  on  our  side  of  the 
line,  except  the  Assinaboines  and  some  of  the  Blackfeet.  They  are 
credited  with  being  one  of  the  forces  which  drove  the  Mandans  out 
of  the  country  near  Lake  Winnipeg. 

Cross.  (Sulky.)  Licline  the  head  slightly  forward  and  rest  fore- 
head on  left  hand,  left  forearm  close  to  body.  This  is  used  more  in 
the  sense  of  moody,  a  melancholy  frame  of  mind.  Some  Indians 
make  signs  for  Heart  and  Bad,  others  for  Heart,  for  Near,  and 
Bad,  others,  again,  for  Heart  turning  and  twisting,  indicated  by 
right  hand  placed  over  heart  and  turned  and  twisted. 

Deaf-mutes  assume  a  scowling  expression,  and  make  a  clawing 
motion  with  hands  in  frc.it  of  face. 

Cross.  (Decoration.)  Bring  both  hands  in  front  of  body;  form 
a  cross  with  extended  index  fingers,  others  and  thumbs  closed  ;  press 
the  cross  thus  formed  against  breast. 

Deaf-mutes  indicate  the  shape  of  a  cross  on  breast  with  index  of 
right  hand. 

Cross.  (To  cross  a  stream.)  Hold  slightly  compressed  left  hand, 
fingers  extended,  touching,  and  pointing  to  right,  about  ten  inches 
in  front  of  body;  bring  right  hand,  back  to  right,  fingers  extended, 
touching,  and  pointing  to  front  and  slightly  upwards  between  left  hand 
and  body ;  move  right  hand  on  curve  to  front  slightly  upwards,  and 
then  downwards,  terminating  movement  when  right  hand  has  passed 
beyond  left ;  the  fingers  of  right  hand  here  front  to  front  and  sligiitly 
downwards. 

To  cross  a  stream,  mountain  range,  prairie,  first  make  proper  ges- 
ture to  represent  the  object ;  then  the  left  hand  represents  that  object, 
and  is  crossed  over. 

Deaf-mutes  make  the  same  sign. 

Crow  (Indian).  Bring  extended  hands,  backs  nearly  up,  in  front, 
a  little  higher  than,  and  slightly  to  right  and  left  of,  shoulders ;  move 
the  hands  simultaneously  a  little  downwards,  slightly  outwards  and  a 
trifle  to  right  and  left,  indicating  motion  of  wings. 


CROIV. 


nz 


When  the  Cheyennes  crossed  the  Missouri  River  in  their  westward 
migration,  about  two  hundred  years  ago,  the  Crow  Indians  occupied 
the  country  west  of  the  Black  Hills.  The  Government  has  since  set 
a])art  as  a  reservation  for  them  all  the  country  extending  from  the 
107th  meridian  to  near  the  iiith  on  the  west,  and  including  all  that 
poiticMi  of  Montana  lying  between  the  Yellowstone  River  and  the 
\V\oining  line.  In  1880  the  Indians  ceded  to  the  Government,  by 
treaty,  some  two  millions  of  acres  of  the  mineral  lands  of  the 
southern  and  western  portion  of  the  reservation,  still  retaining  some 
sixty  thousand  acres  of  mountain,  prairie,  and  valley  lands.  It  cer- 
tainly speaks  well  for  the  cunning  strategy  and  bravery  of  these 
people  that,  surrounded  as  they  were  by  such  powerful  enemies,  they 
should  have  been  able  to  have  secured  or  retained  possession  of  such 
a  valuable  tract  of  land,  for  some  parts  are  rich  in  mineral  deposits, 
others  particularly  fine  for  grazing,  and  still  others  seem  well 
adapted  to  agriculture.  The  agent,  in  his  report  for  1881,  gives  the 
number  of  Indians  as  three  thousand  five  hundred,  and  he  also  re- 
ports fourteen  thousand  head  of  horses.  This,  of  course,  includes 
the  ponies  and  mules. 

The  agency  is  locaterl  on  a  clear,  cold  mountain  stream,  a  small 
tributary  of  the  Sweetwater  River,  some  twenty  miles  from  the 
Yellowstone. 

Though  admitting  that  they  sepa'-^ted  from  the  Berthold  Gros 
Ventres,  many  generations  ago,  over  a  dispute  in  regard  to  the 
division  of  the  "manifold"  (first  stomach  of  Luffalo),  and  giving 
the  location  of  this  separation  as  on  the  Missouri  River,  at  the 
mouth  of  Heart  River,  they  still  claim  to  have  been  created  in  the 
couiury  they  now  hold  as  a  reservation.  They  call  themselves  Ab- 
saraka,  and  could  give  me  no  definition  of  its  meaning  other  than  it 
meant  people, — the  Crow  people.  The  surrounding  tribes  and  the 
whites  call  them  Crows.  I  have  heard  three  explanations  of  this. 
k  Cheyenne  Indian  told  me  that  when  they  first  met  this  tribe  they 
had  a  pet  "medicine"  crow,  and  on  account  of  the  attention  and 
devotion  paid  to  it,  they  called  them  Crow  people.  It  is  also 
claimed  by  so  ne  of  the  Gros  Ventres  that  soon  after  their  separation 
from  the  Crow^:  they  had  a  fight  with  their  enemies,  the  Sioux,  and 
some  of  the  Crows  being  present,  sat  on  the  hills  near  by  and  would 
not  come  down.  A  warrior  called  out  to  them,  and  asked,  "  VVhy 
they  sat  up  there  like  a  lot  of  crows?"  and  ever  afterwards  they  were 
called  Crows.  Running  Antelope,  a  chief  of  the  Uncapapa  baud  of 
Sioux,  and  one  of  the  cleverest  Indians  I  have  ever  met,  saui  to  me 
that  the  Crows  got  their  name  from  a  corruption  of  the  name  for 
the  "manifold," over  which  they  disputed  when  they  separated  from 
the  Gros  Ventres. 

In  personal  appearance  the  Crow  Indian  men  arc  Pne-looking, 
tall,  ami-well  formed.  The  women  are  small  and  inft>  'or  in  appear- 
ance, and  are  not  as  virtuous  as  other  Plains  In(li,ir  .  They  might, 
however,  be  considered  on  a  level  with  the  Arapihoes  in  this  respect. 
Their  vocal  language  is  coarse  and  harsh,  and  does  not  seem  to  have 


„ywiyi^ww|^^ii»-yyi< 


134 


CA'OPV. 


a  rich  vocabulary.  They  keep  no  account  of  their  ages,  and  are  pooi 
in  tradition.  The  men  cut  the  hair  squarely  off  round  the  forehead, 
leaving  this  bang  from  four  to  six  inches  in  length,  which,  when  they 
are  in  full  dress,  is  made  to  s'  and  upright  by  dressing  it  with  clay,  wiiich 
is  sometimes  made  more  adhesive  by  admixture  with  a  sticky  substance 
obtained  by  boiling  certain  gummy  weeds  and  bushes.  From  this 
custom  they  are  indebted  for  the  pictographical  designation,  viz., 
"  Hair-straight-upon-forehead."  The  side  hair  is  at  times  braided, 
and  the  hair  on  the  back  of  the  head  separated  into  several  "strips," 
which  are  held  in  place  by  glue  placed  af  regular  intervals.  To  give 
them  the  appearance  of  having  very  long  hair,  hair  that  has  been  cut 
off  in  mourning,  or  that  taken  from  their  ponies'  tails  and  manes,  is 
glued  on  to  lengthen  it  out.  This,  I  presume,  was  what  Mr.  Catlin 
saw,  and  supposed  to  be  their  natural  hair,  when  he  said,  "their  iiair 
trails  on  tlie  ground."  They  do  not  pull  out  eyebrows  or  lashes. 
In  dress,  the  men  wear  the  hooded  coat  made  of  a  blanket,  and 
white  blankets  striped  with  black  and  red  are  preferred.  At  the 
shoulder,  wrist  of  the  coat,  and  down  the  leggings  a  coarse  fringe  is 
fastened.  The  women  wear  the  dresses  much  shorter  than  do  tlie 
Sioux  and  Cheyennes.  The  Crows  have  an  excellent  reputation 
among  other  tribes  for  their  cunning,  crafty  skill,  and  bravery  in 
war.  They  have  been  almost  constantly  at  war 'with  the  Cheyennes, 
Arapahoes,  and  Sioux  since  the  latter  crossed  the  Missouri  River, 
though  they  have  made  peace  dozens  of  times,  and  have  confederated 
with  them  against  other  tribes  and  the  whites.  With  us,  however, 
as  a  rule,  they  have  been  friendly,  and  since  1876  have  rendered 
valuable  service  as  enlisted  scouts.  At  present  they  are  better  armed 
and  better  mounted  than  any  other  tribe  of  Indians.  The  Chey- 
ennes and  Arapahoes  forced  them  out  of  the  Little  Missouri,  Powder, 
Tongue,  and  Little  Horn  River  countries,  and,  in  fact,  carried  on 
the  war  so  vigorously  that  a  portion  weni;  north  of  the  Missouri,  and, 
joining  the  Gros  Ventres  of  the  Prairie,  remained  there  for  some 
years,  and  became  known  as  the  River  Crows.  Their  status  of 
peace  and  war  with  the  Sioux,  Cheyennes,  and  Arapahoes  represents 
fairly  their  relations  with  the  Snakes,  Blackfeet,  Nez  Perces,  Flat- 
heacls,  Assinaboines,  and  others,  though  with  the  Nez  Perces,  Ban- 
nacks,  and  Snakes  they  kept  to  their  treaties  in  a  moderately  honest 
way,  because  it  was  necessary  in  order  to  repel  the  invasion  from  the 
east. 

Their  low  standard  of  chastity  is  illustrated  by  their  prevalent 
custom  of  rounding  out  hospitality  to  a  stranger  by  according  him 
for  his  night's  entertainment  the  company  of  some  one  of  the  host's 
female  relatives,  >..id  wife,  sister,  or  daughter  were  presented  accord- 
ing to  the  demands  of  circumstances.  A  wife's  honor  was  also  fre- 
quently bartered  for  a  blanket,  but  it  is  only  fair  to  say  that  of  late 
years  these  customs  have  become  much  more  infrequent  than  they 
formerly  were. 

From  Iron  Bull,  who  as  an  agency  chief  and  orator,  has  obtained 
some  renown,  a  id  is  probably  better  known  to  the  whites  generally 


CROW. 


»35 


tli.m  any  other  chief  of  the  Crow  Nation,  I  obtained  some  informa- 
tion in  regard  to  the  sign  language  and  the  peculiar  customs  of  his 
peojile.  At  the  time  of  the  occupation  of  old  Fort  C.  F.  Smith  this 
Indian  was  of  service  to  the  Government  troops  stationed  there,  and 
many  of  the  officers  who  were  so  unfortunate  as  to  be  present  at  that 
time  clit'rish  a  very  kindly  feeling  for  him.  '  He  has  a  rather  fine, 
round,  smiling,  benevolent  face  ;  his  manners  are  ])leasant  and  affable, 
and  his  fund  of  information  large.  He  has  visited  Washington,  and 
for  some  years  was  recognized  by  the  Government  as  head-chief  of  the 
Crow  Nation.  From  him  -and  others  I  find  that  the  Crows  do  have 
a  Sun-Dance,  but  it  differs  essentially  from  that  of  the  Sioux  and 
otluT  tribes.  The  dance  originates  in  a  spirit  of  revenge,  and  through 
it  they  seek  to  secure  the  assistance  of  the  Supreme  Being  in  carrying 
out  tlieir  plans  for  vengeance,  and  in  prosecuting  their  wars  and  horse- 
stealing expeditions.  In  olden  times  the  dance  prevailed  to  a  much 
greater  extent  than  at  the  present  day.  It  could  be  held  at  any  time 
from  the  first  budding  of  the  leaves  in  the  spring  to  their  fall  in  the 
autumn.  The  instigator  or  prime  mover  of  the  dance,  the  man,  in 
fict,  who  gave  or  got  up  the  entertainment,  was  he  who  had  suffered 
the  loss  of  kin  or  friend  at  the  hands  of  their  enemies.  This  man 
looked  up  a  camp  near  a  buffalo  herd,  and  a  grand  hunt  and  gather- 
ing of  buffalo-tongues  was  first  made.  These  tongues  were  used  both 
for  feasting  and  also  as  a  badge,  so  to  speak,  of  virtue  and  bravery. 
The  details  and  minor  ceremonies  differed  somewhat,  according  to 
the  power  of  the  imagination  of  the  medicine-men.  The  poles  for 
the  medicine-lodge,  in  which  the  dance  was  to  take  place,  were  cut 
according  to  some  peculiar  rule,  and  from  start  to  finish  the  ceremony 
was  more  or  less  complicated.  Some  woman  in  camp,  who  had  been 
true  to  her  vows  of  matrimony,  held  a  buffalo-tongue  in  her  hand, 
and  the  men  standing  near  fired  arrows  or  bullets  through  it.  Many 
of  the  ceremonies  connected  with  the  dance  were  for  the  purpose  of 
testing  the  virtue  of  the  women,  the  bravery  of  the  men,  and  their 
power  to  endure  physical  pain.  It  also  gave  them  opportunities  to 
tell  their  war  stories,  give  an  account  of  their  heroic  deeds  of  valor, 
and  "count  their  coups."  Instead  of  having  one  central  Sun-Dance 
pole,  to  which  the  victims  were  fastened,  they  had  several. 

The  camping-ground  was  selected  by  the  man  who  inaugurated 
the  (lance.  The  poles  for  the  medicine-lodge  were  cut  by  the 
women,  and  hauled  by  the  men  riding  their  ])onies  to  this  ground. 
The  camp  ^iben  moved,  all  the  tepees  were  pitched  in  a  circle,  with 
an  open  spac^  to  the  east.  Two  men,  selected  in  recognition  of  their 
skill  as  hunters,  were  detailed  to  go  out  and  get  two  fresh  buffalo- 
skins  from  animals  which,  for  this  purpose,  must  be  slain  with  a  sin- 
gle bullet,  or,  in  former  years,  by  a  single  arrow.  Each  pole  for  the 
medicine-lodge  is  named  after  the  braves  in  the  camp,  about  twenty- 
one  being  used.  The  lodge  was  first  pitched  with  only  five  or  seven 
poles,  which  were  covered  with  brush.  The  pole  representing  the 
bravest  Indian  in  camp  was  cut  down  by  an  hermaphrodite  (if  there 
were  one  in  camp,  and  I  believe  they  are  more  common  with  this 


136 


Ck'OW. 


tribe  than  with  any  other),  and  as  it  fell  the  young  men  fired  at  it 
with  pistols,  guns,  et';.  The  preliminary  lodge  was  then  taken  down 
and  tlie  final  one  niacie.  First,  three  poles  were  tied  together  as  is 
usual  in  putting  up  any  lodge,  but  near  the  top  of  the  poles  the  skin 
of  the  freshly-killeil  buffalo  was  fastened,  and  as  the  poles  were  raised 
the  man  who  gave  the  dance  took  his  seat  on  it  and  was  raised  with 
the  poles.  He  had  eagle's  wings  fastened  to  his  arms,  and  repre- 
sented the  eagle  as  rising  in  the  air.  The  three  poles  were  then 
fastened,  the  man  came  down,  and  the  lodge  was  completed,  the 
names  of  the  poles  being  called  out  as  they  were  put  in  place.  The 
wood  to  be  used  for  cooking  and  for  fires  was  then  gathered.  Such 
women  as  had  been  loyal  and  true  to  their  marital  relations  and 
some  virgins  were  put  up  behind  the  braves,  and  rode  out  on  their 
ponies  to  cut  the  wood  and  bring  it  in.  Then  some  men  of  similar 
character  were  selected  to  go  and  get  some  white  clay  of  which  to 
make  a  bed  or  pedestal  for  the  man  who  gave  the  dance,  and  upon 
this  dais  he  takes  his  place  and  sings,  whistles,  and  dances  for  sev- 
eral, sometimes  as  many  as  seven,  days.  Poles  with  a  fork  some 
eight  or  ten  feet  from  the  ground  were  then  cut  and  planted  round 
the  lodge  on  the  outside,  for  the  dancers  who  are  to  establish  their 
bravery,  and  produce  good  luck  by  mutilating  themselves  after  the 
fashion  done  in  the  Sioux  Sun-Dance,  by  fastening  themselves  to 
these  poles.  Several  of  these  ])oleswere  sometimes  used,  and  several 
persons  tied  to  each.  They  were  cut  by  the  kin  of  the  dancers,  who 
were  provided  with  the  whistle  as  in  the  Sioux  Sun  Dance.  Some 
of  the  young  men  had  buffalo-heads  tied  to  the  muscles  of  the  back, 
and  danced  through  and  about  the  camp  at  this  time. 

The  following  is  their  story  of  the  creation  as  related  by  the  old 
chief: 

"  Long  ago  there  was  a  great  flood  and  only  one  man  was  left, 
whom  we  call  '  the  Old  Man,'  becajjse  it  happened  so  long  ago,  and 
because  we  have  talked  about  him  so  much.  This  God  saw  a  duck, 
and  said  to  him,  '  Come  here,  my  brother.  Go  down  and  get  some 
dirt  and  I  will  see  what  I  can  do  with  it.'  The  duck  dove  j  was  gone 
a  long  time.  Coming  to  the  surface,  he  had  a  small  bit  of  mud. 
The  God  said  he  would  make  something  with  it,  and  added,  '  We 
are  here  by  ourselves,  it  is  bad  !'  Holding  the  mud  in  his  hand  till 
it  dried,  then  blowing  it  in  different  directions,  there  was  dry  land 
all  about.  The  duck  and  the  God  and  the  ground  were  all  that  ex- 
isted. He  then  made  the  creeks  and  mountains,  and  after  that  they 
asked  each  other  to  do  certain  things.  The  duck  asked  the  God 
to  make  certain  things,  among  the  rest,  Indians  on  the  prairie.  The 
God  took  some  dirt  in  his  hand,  blew  it  out,  and  there  stood  a  man 
and  a  woman.  A  great  many  crows  sprang  up  at  once  from  this 
dirt,  but  they  were  blind.  The  first  man  created  pulled  open  one 
eye  and  saw  the  streams  and  the  mountains,  and  then  the  other, 
and  cried  cut  that  the  country  was  fine.  The  first  woman  created 
did  the  same,  and  they  told  the  rest  to  do  the  same,  and  to  this  day 
the  peculiar  marks  about  the  eyes  show  the  manner  of  opening  them. 


CROW. 


•37 


Tlie  first  two  then  asked  the  God  for  something  to  hide  their  naked- 
ness. The  God  told  the  woman  and  exphiined  to  the  man  how  to 
propagate  their  species. 

"  Tiie  God  was  on  a  little  hill.  He  called  the  one  who  first  pulled 
o|)on  his  eyes,  and  said,  '  Look  !  Here  are  antelf)pe,  deer,  elk, 
buffalo.  1  give  you  these  to  eat.'  Tlie  God  killed  one  buff;;lo  for 
tlum.  Then  he  took  up  a  rock,  threw  it  down,  broke  it,  and  with 
one  of  the  pieces  cut  up  the  buffalo.  He  showed  the  man  how 
to  make  a  bow  and  arrow,  explained  the  parts  of  the  buffalo,  the 
lo(  ation  of  tlie  sinew  and  its  use,  the  use  of  the  skin  for  a  robe ;  in 
fact,  all  that  was  necessary.  Then  he  commenced  dividing  up  the 
peoi)le,  Piegans,  Sioux,  Cheyennes,  and  the  rest,  and  gave  them  the 
country  to  live  in.  The  i)eople  asked  him  if  they  wore  to  eat  the 
meat  raw.  Tlie  God  then  took  two  sticks  and  rubbed  them  with  a 
little  sand,  and  said,  'There,  my  children,  is  a  small  fire  for  you. 
Get  some  wood  and  keep  it  burning  always.'  But  the  first  man  said, 
'Father.  No.  We  want  to  move  around.  We  cannot  pack  fire 
with  us.  Make  it  so  we  can  get  fire  ;'  and  it  was  done.  Then  the 
first  man  asked  for  vessels  in  which  to  cook  and  to  carry  water,  and 
the  God  showed  him  how  to  dig  out  the  black  rocks  for  those  pur- 
poses. The  God  then  told  them  how  to  tan  the  skins  of  animals  by 
means  of  the  brain  and  liver,  and  how  to  grain  it  with  the  bone  of 
the  fore  leg  of  animals.  He  showed  them  how  to  prepare  the  skins 
for  a  lodge,  etc.,  how  to  take  the  hair  off,  how  to  make  the  poles, 
and  marked  out  on  the  ground  the  shape  to  make  the  lodge.  The 
God  then  said,  *  Name  yourselves,  children  ;'  and  the  first  man  said, 
'Wcwill  call  ourselves  after  the  black  bird, — Crows.'  Then  the 
God  said,  '  As  I  made  you,  I  am  going  to  tell  you  what  to  do.  Cry ; 
and  as  the  tears  drop  on  the  ground,  you  will  know  what  it  is.' 
Then  the  first  man  said,  '  That  is  not  much  to  do, — to  cry;  tell  us 
something  else.'  The  God  then  said,  '  I  have  made  the  high  moun- 
tains for  you.  Go  up  there.  Cut  a  piece  of  flesh  out  of  your  arms 
and  give  to  me.  Fast,  and  you  will  have  visions,  which  will  tell 
you  what  to  do.'  The  God  explained  in  regard  to  the  sweat-houses. 
If  this  did  not  cure  them  when  sick  they  would  carry  them  to  some 
other  good  hunting-grounds.  He  then  said,  '  I  have  showed  you 
how  to  make  all  these  things;  how  to  live.  Among  all  the  buffalo 
I  have  made  a  few  white  ones.  When  you  kill  one  of  these  sing 
three  songs,  place  the  skin  on  a  hill,  give  the  skin  to  me.  I  like 
them.'  He  also  said,  'I  like  the  black-tail  deer-skin  and  the  hawks 
with  white  tails.  Give  me,  once  in  a  while,  some  of  these.'  The 
God  then  told  them  how  to  get  horses.  He  told  them  to  go  over 
the  hill  and  not  look  back.  They  started.  One  man  was  behind 
the  rest.  The  horses  came  up  behind,  whinnying  and  prancing. 
The  man  behind  could  not  resist ;  he  looked  back,  and  the  horses 
vanished.  If  it  had  not  been  for  this  we  would  have  had  many 
horses.  They  then  went  to  the  Yellowstone  River.  The  God 
said,  'This  is  your  country;  the  water  is  pure  and  cold  ;  the  grass 
is  good.     It  is  a  fine  country,  and  it  is  yours.'     He  then  said,  'I 


138 


CROW— CUTTING   UP. 


made  all  this  country  round  you.  I  have  put  you  in  the  centre.  I 
have  put  these  people  round  you  as  your  enemies.  They  will  fight 
you,  and  keep  fighting  you,  until  you  are  greatly  reduced  in  numbers, 
and  then  I  will  conie  and  help  you.'  He  said,  '  Kill  your  enemies ; 
tike  their  scalps  ;  blacken  your  faces  with  fire-coals;  and  when  any 
of  your  ])eople  are  killed,  let  your  tears  fall  to  tiie  ground,  and  cry 
out  in  your  distress  mourning.'  He  also  said  that  he  would  not  help 
foolish  people,  but  would  assist  those  who  were  good.  He  said,  '  I 
have  put  red  i)aint  in  places  in  your  country.  Get  this  and  make 
your  faces  and  bodies  red.'  He  also  said,  '  These  women  may  breed 
too  fast  ;  you  will  have  to  destroy  some  of  the  young  before  they  are 
born.'  After  this  he  went  to  a  tree,  struck  it,  and  the  whites  came 
out  like  mice  out  of  a  hole.  He  said,  '  I  have  sent  these  whites  to 
show  you  how  to  make  iron.  Do  not  fight  them  ;  shake  hands  with 
them.  At  eighty  years  you  will  all  be  pretty  old,  and  at  one  hun- 
dred you  will  be  of  no  account ;  your  skin  will  peel  off.  From  the 
time  you  are  born  till  you  are  fifty  you  will  be  strong  and  well ;  from 
sixty  you  will  feel  the  weight  of  many  winters  ;  will  be  crippled 
and  go  down  hill.'  He  then  said,  'I  have  given  you  all  these 
things;  sometimes  give  me  what  I  have  told  you  to;  and  when 
you  make  these  offerings  call  on  me.  I  will  hear  and  help  you.' 
He  then  took  them  all  over  the  country,  and 'at  Powder  River  dis- 
appeared." 

Crow.     Make  sign  for  Bird  and  for  Black. 

Cry.  Conception  :  Tears.  Bring  both  hands,  backs  outwards, 
index  fingers  extended  and  pointing  upwards,  other  fingers  and 
thumbs  closed,  in  front  of  and  about  six  inches  from  face,  tips  of 
index  fingers  about  height  of  eyes;  lower  the  hands,  at  same  time 
bend  index  towards  face,  repeating  motion,  tracing  the  course  o! 
tears  flowing  down  face. 

Deaf-mutes  use  the  same  sign.    • 

Cunning.  Make  sign  for  Woi.f.  Sometimes  the  sign  for  Fox  i? 
made ;  a  cunning  person  acts  the  part  of  a  wolf  or  fox. 

Cutting  Up.  Hold  left  hand,  back  upwards,  in  front  of  kfl 
breast,  fingers  extended,  touching,  pointing  to  front,  upwards,  and 
slightly  to  right;  bring  right  hand,  back  down,  fingers  extended, 
touching,  pointing  to  front,  upwards,  and  sligiuly  to  left,  about  six 
inches  to  right,  and  little  lower  than  left  hand  ;  move  the  right  hand 
on  a  curve  outwards,  downwards  and  to  left,  as  though  cutting  with 
its  lower  edge  parallel  to  left  hand ;  repeat  motion.  This  sign  is 
used  not  only  to  express  the  idea  of  cutting  up  game  so  that  it 
can  be  i)acked  into  camp,  but  the  cutting  of  meat  into  thin  strips, 
which  after  being  so  cut  is  placed  on  horizontal  poles  'and  dried  in 
the  sun.  Three  days  of  pleasant  weather  are  sufficient  to  cure  it  so 
that  it  will  keep  for  years,  provided  it  remains  dry.  Where  there 
are  heavy  dews,  or  when  it  rains  during  the  process  of  drying  and 
curing,  the  meat  must  be  taken  into  the  lodge.  When  cured  it  i^f 
packed  away  in  the  par-fleche  sacks,  and  is  ready  for  use.  It  is  gen- 
erally eaten  without  any  further  preparation  or  cooking.    Sometimes 


CUTTING    UP. 


139 


it  is  roasted  a  little  and  pounded  up  with  dry  fat ;  and  at  other  times 
a  kind  of  stew  is  made  of  it. 

Deaf-mutes  hold  extended  left  hand,  back  up,  fingers  pointing  to 
right,  in  front  of  body;  bring  extended  riglit  hand  back  to  right, 
fingers  pointing  to  front  and  downwards,  and  place  lower  edge  just  at 
left  finger-tips;  move  right  hand  to  front  and  downwards  as  though 
slicing  off  finger-tips  of  left  hand.  This  is  the  sign  used  by  the 
Indians  for  cutting  tobacco. 


140 


DAKOTA— DA  ::CF.. 


D. 

Dakota.     Sec  Stoux. 

Dam.  C'oiu'option  :  IloUliiig  the  currcMil.  Make  sign  for  Strkam 
Of  RiVKR.  and  for  Hoi.D. 

DL-al-imUfs  make  signs  for  lUii.i),  fur  Waikk,  and  indicate  its 
rising  from  the  efTect  of  the  ohstniction. 

Dance.  Coiu-i-ption  :  Hoppi  ,g  at  lit)n.  l?ring  the  hands  in  front 
ot'  liody  about  heigiu  of  breast,  with  lower  edges  horizontal  and 
pointing  to  front,  painis  towards  eacli  other,  about  six  mciies  apart, 
rigiu  iiand  sUglitlv  liigiu-r  than  iel'l,  h)wer  edge  of  same  about  ou  a 
line  with  centre  of  lett  [)alm,  fingers  slightly  ciirved  and  little  sepa- 
rated, thumbs  extended  and  pointing  about  upwards  ;  move  the  hands 
brisk! V  upwards  and  downwards  few  inches  several  times,  mostly  hy 
elbow  action.  Sometimes  the  hands  are  held  with  fingers, pointing 
upwards. 

It  is  extremely  difliciilt,  almost  imijossible,  to  describe  an  Indian 
dance  so  that  a  person  who  has  never  seen  one  can  forni  any  correct 
idea  of  it.  To  better  understand  the  matter,  lu)wever,  it  is  necessary 
to  clear  one's  mind  of  the  tliouiilits  of  the  sensuous  pleasures  of  our 
modern  <laiu-e,  an<l  try  to  contemphite  the  subject  as  it  is  handed 
down  to  us  through  the  history  of  the.mcient  Spartans,  who,  it  seems, 
bke  our  Indians,  made  the  act  of  dancing  an  expression  of  their 
emotions,  relating  mostly  to  religion  and  wai. 

The  violent  physical  exertion  anil  mental  excitement,  with  such 
accessi)ries,  in  the  scalp-  and  other  dances,  as  blackened  faces,  painted 
bodies.  t"ull  war  costumes,  weird  singing,  hideous  "  tum  tums"  of  the 
drums,  gory  scalp-locks  held  high' in  the  air  on  slender  poles,  the 
wind  playing  with  the  straight  black  locks  or  lighter-colored  tresses, 
pirhaps.it  night,  their  wild  faces  and  bodilv  contortions  thrown  into 
a  buld  and  horrible  relief  by  the  tlickering  light  of  the  tongues  of 
flame  from  a  huge  fire,  all  combine  to  throw  the  dancers  into  a  state 
of  excitement  bordering  on  frenzy. 

There  is  a  gr-at  similarity  among  all  the  tribes  in  their  dancing, 
and  their  motives  and  objects  are  also  about  the  same.  The  Sun- 
Dance  aci.l  Medicine-Dance  partake  the  most  strongly  of  a  religious 
ciiaracter,  ami  of  them  1  have  given  a  brief  ilescription  separately. 
(See  Sun-Dance,  Medicine-Danck.) 

Generally  they  form  in  a  circle.  The  music  consists  of  drums  and 
rattles,  and  from  two  "j  tour  singing-girls,  who  are  located  just  out- 
side the  group,  and  keep  time  to  the  drums  in  a  shrill,  nasal,  metallic 
chant.  The  licels  of  tlie  dancers  are  raiseil  from  the  ground,  the 
weight  of  the  body  resting  on  the  balls  of  the  feet.  The  body  is 
raised,  lowered,  contorted,  sometimes  resting  on  one  foot  only,  and 
every  motion  keeping  time  to  the  infernal  "  tum  tum"  and  mondt- 
onous  singing.      Gaudily  decked  out,  half  naked,  and  gorgeously 


DANCE, 


141 


painted,  thoy  niak<.'  ;i  fantastic  picnirc.  In  most  of  their  darues  tlicy 
first  sit  down  in  a  circle,  and  j,a't  \\\\  at  sliOrt  intervals  to  particii)atc 
in  liie  dancing.  In  some  dances,  as  in  the  Scalj)-I)ance,  they  move 
round  and  round  in  a  circ  le  by  short  sideway  liops.  In  the  Grass- 
or  Omaha-Dance,  fhey  form  in  two  lines,  move  forward  towards,  pass 
each  other,  tiirn,  repass,  and  so  on.  Some  of  t'iese  dan<  es  lliey  can 
have  at  any  time,  others  only  after  certiin  intervals  and  u])on  speci- 
fied occasions.  There  are  dances  for  the  old  men,  dances  for  the 
oil!  women,  for  motiiers  whose  sons  have  ^'one  to  war  and  have  met 
with  success,  dance;  for  the  yonng  men  before  going  to  war  and 
after  returning,  •0(\\\  some  which  seem  to  soften  down  to  an  aisthelic 
social  characte: ,  i)erniitting  the  youiij.;  men  and  women  to  dan(  e  to- 
geliier,  and  allowing  little  tendernesses  in  the  v/ay  of  kissing  the 
girls.  Whether  this  is  of  late  origin,  and  due  to  tlic  civilization  of 
the  white  race,  I  am  unable  to  say. 

Some  of  the  different  dances  arc  distinguished  by  the  songs  for 
cadi,  some  by  the  dress,  and  a  few  of  them  by  the  steji.  i'easting 
and  smoking,  but  especially  the  smoking,  either  before  or  after,  and 
sometimes  during  t!^e  dance,  is  an  essential  part  of  all  their  cere- 
monies. As  a  rule,  the  different  dances  take  their  names  from  the 
names  of  the  different  soldier  bands.  The  Comanchcs  have  the 
Raven,  Uutfalo  Bull,  liwitt  Fox, — all  war-dances, — and  Dance  of 
Fear,  with  shiekis  and  lances,  when  they  ex])ect  an  attack  ;  Turkey- 
Dance,  imitating  n.otions  of  turkeys.  The  Deer-Dance  might  l^e 
cailefl  the  jiiggler's-dance,  as  the  dancers  i)reteml  to  swalk"*'  red 
heans  and  then  draw  them  oit  through  the  breast. 

The  Caddos  had  a  Corn  Dance,  held  when  the  corn  was  ripe 
enough  to  eat,  and,  until  this  dance  took  place,  no  one  was  allowed 
to  |)ick  any  of  the  corn.  They  also  had  a  Beaver-Dance,  in  winch 
the  niediciiie-men  swallowed  large  shells. 

The  Berthold  Indians  have  a  special  dance  for  the  women,  called 
a  Wliite-Buffalo-Dance.  They  also  have  the  Strong-Heart-,  Bull-, 
Wolf-,  and  Young-Dog-Dances.  They  use  masks  of  buffalo-heads 
for  the  Bull-Dance,  and  wolf-skins  for  the  Wolf-Dance. 

The  C'heyennes  have  a  special  war-dance  when  all  the  soldiers  are 
wanted  tor  war  purposes.  A  large  fire  is  made  in  the  centre  of  the 
i;.m|),  where  the  warriors  assemble,  mounted  and  dismounted,  but 
wearing  all  their  war-toggery,  weapons,  etc.  Men,  women,  and  chil- 
dren join  in  the  dance,  and  when  the  excitement  has  Ijecomc  in- 
tense, has  reached  its  greatest  height,  the  headmen  go  amoi.g  the 
liancers  and  pick  out  twelve  of  the  best  and  bravest  soldiers,  and 
place  two  lines  of  six  each  on  oi)posite  sides  of  the  fire.  Then  the 
'j1(1  men  and  headmen  give  them  advice,  telling  them  that  they  must 
lie  vigilant  and  brave,  and  must  never  run  Irom  their  enemies,  and 
that  their  people  will,  after  their  return,  sing  of  their  brave  deeds,  but 
should  they  be  killed  on  the  battlefield,  than  which  there  is  no  more 
glorious  death,  they  will  be  great  chiefs  in  the  hereafter.  Gener- 
ally speaking,  the  Plains  Indians  have  the  Omaha-  or  Grass-Dane  e, 
hy  men,  old  and  young,  at  any  time  :  this  is  also  a  begging  dance  ; 


Rl! 


142 


DANGEROUS— DA  Y. 


Fox-Dance,  by  young  men,  at  any  time;  Wolf-Dance,  by  those 
going  to  war,  just  before  their  going;  Horse-Dance,  once  in  two 
years  ;  a  large  lodge  is  pitched  in  the  centre  of  camp  ;  the  men  are 
in  war  costumes,  and  their  ponies  painted  ;  they  then  circle,  charge, 
discharge  guns,  etc.  ;  Scalp-Dance,  by  men  and  women,  after  the 
scalps  have  been  brought  home ;  those  who  have  been  on  the  war- 
path have  their  faces  blackened  ;  Chief-  or  Short-hair-Dance,  mostly 
by  old  men,  at  any  time  ;  Night-Dance,  young  men  and  girls,  at  any 
time;  Strong-Heart-Dance,  young  men,  at  any  time;  Spirit-Dance, 
young  men,  at  any  time ;  Otter-Dance,  young  men,  using  poles  with 
otter-skins,  at  any  time,  and  is  a  medicine  dance  ;  Kill-Dance,  by 
mothers  whose  sons  have  been  to  war  and  met  with  success.  These 
do  not  exhaust  the  list  of  dances,  but  are  the  principal  ones. 

Deaf-mutes  hold  extended  left  hand,  back  down,  fingers  pointing 
to  front,  in  front  of  body,  and  place  tips  of  extended  and  separated 
index  and  second  fingers  on  left  palm,  these  fingers  vertical,  others 
and  thumb  closed  ;  twist  and  turn  the  right  hand  ;  the  fingers  rep- 
resent person  standing,  and  the  movement  the  gyration  of  the 
modern  dance. 

Dangerous.  This  word  when  used  in  respect  to  a  person  would 
be  c'xi)ressed  by  saying  that  he  is  angry,  heart  .is  bad,  and  sign  for 
Brave  and  perhaps  Kill.  If  of  a  place,  specify  in  what  way  or  by 
whom  made  dangerous. 

Deaf-mutes  make  the  sign  for  letter  D  alongside  of  head  for  a 
dangerous  person. 

Dark.  Bring  the  hands,  back  outwards,  in  front  of  face,  about 
parallel  to  it,  fingers  extended  and  touching^  right  hand  nearest 
face,  palm  of  left  about  two  inches  from  back  of  right,  hands  crossed 
so  that  lower  edge  of  right  hand  is  about  on  a  line  with  centre  of 
left  palm  and  nearly  at  right  angles  with  lower  edge  of  left  hand, 
tips  of  index  fingers  about  opposite  centre  of  forehead  ;  bring  tlie 
hands  very  slightly  towards  face.  Some  Indians  make  sign  for 
Night  and  Same,  or  hold  extended  hands  in  front  of  and  close  to 
eyes. 

To  travel  in  an  unknown  country — i.e.,  a  country  where  the  toix)g- 
raphy  is  unknown — would  be  exjjressed  by  saying  "  one  travelled  in 
the  dark." 

Deaf-nuites  use  the  same  sign. 

Daughter.     Make  signs  for  Parturition  and  for  Female. 

Deai-nuues  make  their  signs  for  Female  and  Child. 

Day.  Hold  the  extended  hands  in  same  horizontal  plane,  Ixuks 
U]),  in  front  of  body,  fingers  pointing  to  front,  about  four  inches 
apart,  equidistant  from  body  and  at  height  of  breast ;  sweep  the 
hands  upwards  and  to  right  and  left,  and  then  downwards  on  curve 
simultaneously,  turning  the  palms  up;  terminating  the  movemeiU 
when  hands  are  about  opposite  shoulders  and  in  same  horizontal 
plane  as  when  starting.     For  To-day  the  sign  for  Now  is  first  made. 

To  Indians  darkness  seems  a  tangible  body.  It  covers  the  earth 
at  night  like  a  huge  blanket,  and  in  the  above-described  sign  a  part 


DA  YBREAK—DEAF. 


M3 


of  the  gesture  for  Nkiht  is  used, — the  darkness  is  folded  away,  laid 
aside,  opened  out  for  the  sunshine.  The  time  of  day  is  expressed 
bv  noting  the  position  of  the  sun  in  the  heavens,  and  a  /eference 
to  the  sun  being  at  any  point  above  the  tiorizon  is  sometimes  used 
to  express  day  instead  of  the  sign  I  have  described. 

Deaf-mutes  indicate  the  "  path  of  the  sun  in  the  heavens"  with 
extended  index  of  right  hand. 

Daybreak.  Mold  both  extended  hands,  backs  out,  in  same  ver- 
tical plane,  little  finger  of  right  hand  resting  on  left  horizontal  index  ; 
raise  the  right  haiul  vertically  a  few  inches.  The  darkness  is  lifted 
up  a  little,  leaving  a  bright  space,  but  no  sun  as  yet  is  visible.  Some 
bidians  bring  the  right  liand,  back  to  right,  towards  the  eastern  hor- 
izon, arm  n";^'ly  extended,  thumb  and  index  finger  curved  into  an 
incomplete  cucle,  space  of  about  an  inch  between  tips,  other  fingers 
closed  ;  raise  the  hand  slightly,  then  make  sign  for  Little.  Others 
add  to  this  by  holding  extended  left  hand,  back  out,  over  right  wrist, 
and  then,  by  bending  up  right  hand,  show  the  incomplete  circle 
formed  with  index  and  thumb  a  little  above  the  horizontal  left  index. 

To-day  or  this  day  is  expressed  by  making  sign  for  Now  after 
gesture  for  Day. 

Deaf-mutes  make  about  the  same  signs. 

Dead.     Make  sign  for  Die  and  Sleep. 

The  deaf-mute  sign  for  Die  is  the  Indian  sign  for  Knocked  Over 
or  Laid  Down. 

Dead-Shot.  Make  sign  for  Shoot,  then  hold  the  left  hand,  back 
outwards,  well  in  front  of  body,  index  finger  extended  and  pointing 
tiltwards,  others  and  thumb  closed  ;  bring  the  right  hand,  back  up, 
I  lose  to  breast,  index  finger  extended  and  pointing  to  front,  towarils 
left  index,  other  fingers  and  thumb  closed,  right  hand  at  height  of 
left ;  move  the  right  hand  out,  and  strike  (X'ntre  of  left  index  with 
tip  of  right.  To  emphasize,  sometimes  after  sign  for  Shoot  add 
the  sign  for  Brave  or  Strong,  ami  then  the  foregoing  sign  ;  then 
move  the  right  hand  twice  out,  thrusting  right  index  to  right  and 
left  of  left  vertical  index,  and  then  make  sign  for  No.  It  goes  to 
tlie  (entre;  neither  to  the  right  nor  left. 

Deaf-mutes  make  about  saiue  signs. 

Though  Indians  are  not,  as  a  rule,  fine  shots  at  a  target,  yet  they 
are  all  gooil  field  marksmen.  They  are  accustomed  to  shoot  from 
tlieir  ])anies  at  moving  objects,  are  excellent  judges  of  distances,  and 
larefiiUy  estimate  the  effect  of  the  wind. 

I'ribes  like  the  Ncz  Perces,  who  partially  sid>sist  themselves  on 
MiuiU  game,  are  of  course  better  shots  than  the  Plains  Indians,  who 
li.ive  dependetl  mainly  upon  the  buffalo. 

Deaf.  Press  the  palm  of  extended  right  haiul  slightly  against  right 
ear,  and  move  the  hand  in  small  circle  parallel  to  and  close  to  the 
ear.  Frequently  both  hands  are  used,  left  being  ])ressed  against  left 
ear,  of  course,  antl  the  sign  for  Bad  also  made,  or  the  head  shaken 
to  indicate  that  one  cannot  hear.  (See  Deak-Mute.) 

Deaf  mutes  simply  touch  right  ear  with  tip  of  right  index. 


144 


DKAI'-MinE. 


Deaf-JK'itc,  Make  sign  for  the  Person,  for  Parturition,  for  Deaf, 
and  for  Dumis, 

I  liave  never  seen  but  one  ileaf-nnite  Indian,  and  he  was  a  most 
accomplished  sign-talker.  Deaf  persons  who  have  lost  the  sense  of 
hearing  hyiiiseaseor  age  are  more  common,  though  not  as  prevalent 
as  with  the  while  race.  The  Indian  I  refer  to  as  being  deaf  and  dumb 
is  a  Crow,  and  is  at  present  at  their  agency.  Ignorant  of  all  written 
and  spoken  languages,  nature  found  a  means  of  educating  him 
through  gesture  specvh.  Though  his  ears  are  locked  against  all 
sound,  an<l  his  tongue  paralyzed,  yet  through  this  gift  life  is  made  to 
him  not  intolerable.  He  is  keen,  shrewd,  and  intelligent,  and  when 
'  knew  him  was  richer  in  stock-horses  and  cattle  than  any  other 
Indian  of  the  Crow  tribe.  (Ordinarily  he  talked  rapidly  in  clean-(  nt 
signs,  using  either  hand  with  graceful  ease,  but  when  excited  his 
hands  seemed  to  jUisli  forth  his  pent-up  emotions  ;  his  air-pictures 
were  strikingly  perfe<t,  and  true  to  the  subject  under  consitleration. 

As  I  have  for  comparison  with  the  iui  an  gesttn-es  given  a  brief 
description  of  the  nattnal  signs  made  by  deaf-mutes,  it  appe.rs 
proper  to  note  something  of  the  present  status  of  the  efforts  made  I'v 
the  civili/ed  world  to  rescue  these  people  from  the  bondage,  burden, 
and  darkness  under  which  they,  until  a  comparatively  recent  date. 
suffered,  as  well  as  note  something  of  the  growth  of  these  efforts. 

"  For  educational  ])urposes,  those  jtersons  who  become  deaf  at  so 
early  an  age  that  tiiey  have  not  learned  articulate  language,  or 
speedily  lose  ail  impress  of  it  upon  the  mind,  share  the  mental  char- 
acteristics of  .he  CO  .genitally  deaf,  and  are  classed  with  them  as 
true  deaf-mutes.  Those  who  retain  some  knowledge  of  articuL'tc 
language  acquiretl  through  the  ear  are  called  semi-mutes.  Deaf- 
mutes  are  more  prevalent  than  is  generally  supposed,  the  proportion 
in  the  United  States  and  Great  Ihitain  being  probably  one  in  two 
thousand  ol  the  entire  population.  France  was  the  last  of  the  lead- 
ing European  nations  to  engage  in  this  work.  As  late  as  the  com- 
mencement of  the  seventeenth  century  a  Pere  Damoulin  denied  its 
possibility. 

"  Very  little  use  had  been  made  of  the  gestures  by  which  the  un- 
educated deaf  naturally  e.xpress  their  desires  and  feelings.  Diderot's 
**  Lettre  sur  les  sourds  et  muets"  ( 1751)  indeetl  ei.',logi?,ed  pantomime 
as  a  means  of  connnunication,  but  to  test  its  capabilities  fully  and 
practically  was  reserved  for  the  Al)be  de  I'Kpee. 

"  De  rKjiee  at  first  followed  Vanin  in  teaching  by  means  of  pic- 
tures, but  soon  found  that  tiiey  produced  e.xtremely  incorrect  im- 
pressions. He  next  tried  articulation,  but  was  disheartened  by  the 
slow  and  unsatisfactory  progress  made.  Suddenly  bethinking  him- 
self that  the  connection  between  "''eas  and  spoken  words  was  purely 
arbitrary,  he  surmiseil  diat  an  association  could  be  equally  well  estab- 
lisheil  between  ideas  and  7vritten  words.  He  observed  also  that  the 
deaf  possessed  already  a  means  of  communication  in  gestures,  and 
considered  that  to  teach  them  one  of  our  conventional  languages 
would  be  merely  a  process  of  translation  from  this  natural  language, 


DEAF-MUTE. 


MS 


when  it  had  been  philosophically  improved  and  expanded  with  an 
exact  correspondence  with  the  others.  Upon  these  principles  he  pro- 
ceeded, and  successfully. 

"  De  rKpee  died  in  1789,  and  was  succeeded  by  the  Abbe  Sicard. 
Sicard,  while  preserving  in  the  main  the  system  of  De  I'l^^pee,  im- 
proved it  in  many  important  resjiects.  In  nearly  all  the  American 
institutions  an  improved  French  or  manual  system  is  employed. 
Most  give  more  or  less  instruction  in  articulation,  a  special  teacher 
being  employed  in  some. 

In  writing  the  history  of  the  art.  the  terms  German,  French,  and 
early  English  are  applied  to  the  systems.  liut  geographical  bound- 
aries have  long  ceased  to  divide  them  ;  all  three  are  now  to  be  found 
side  by  side  in  almost  every  country. 

"The  language  of  signs  is  based  upon  the  gestures  devised  by  un- 
edtirated  deaf-mutes,  which  havi.  'cn  found  strikingly  similar  to  those 
employed  l)y  various  savage  trilies.  They  are,  pointing  to  objects, 
expressions  of  real  or  simulated  emotions,  imitations  of  actions,  and 
rejiresentation  with  the  hands  of  the  shape  or  use  of  articles." 
[Avterican  Cyclopedia. ) 

From  a  "Tabular  Statement  of  the  Institutions  for  the  Deaf  and 
Diiml)  of  the  World,  reprinted  from  the  American  Annals  of  the 
Deaf  and  Dumb,  January,  1882,"  I  make  the  following  extract  : 

"One  of  the  most  interesting  items  of  information  is  that  relating 
to  the  methods  of  instruction  now  prevailing.  There  is  so  much 
variety  among  these,  however,  that  it  is  not  easy  to  present  them 
accurately  in  the  narrow  limits  of  a  statistical  table.  The  best  we  are 
able  to  do  is  to  group  them  into  four  classes, — manual,  oral,  combined, 
and  transition. 

"  Hy  the  manual  \\\c\\\qA  is  meant  the  course  of  instruction  which 
employs  the  sign  language,  the  manual  alphabet,  and  writing  as  the 
chief  means  in  the  education  of  the  deaf,  and  has  facility  in  the 
conijjrehension  and  use  of  written  language  as  its  principal  object. 
The  degree  of  relative  importance  given  to  these  three  means  varies 
in  different  schools  ;  but  it  is  a  difference  only  of  degree,  and  the  end 
aimed  at  is  the  same  in  all.  If  the  pupils  have  some  power  of 
speecii  before  coming  to  school,  or  if  they  possess  a  considerable 
degree  of  hearing,  their  teachers  usually  try  to  improve  their  utterance 
by  practice ;  but  no  special  teachers  are  employed  for  this  purpose, 
and  (  omi)arativcly  little  attention  is  given  to  articulation. 

"  By  the  oral  \XiQ\.\\oA  is  meant  that  in  which  signs  are  used  as  little 
as  jiossible, — the  manual  alphabet  is  generally  discarded  altogether, — 
and  articulation  and  lip-reading,  together  with  writing,  are  made  the 
chief  means  as  well  as  the  end  of  instruction.  Here,  too,  there  is  a 
difference  in  different  schools  in  the  extent  to  which  the  use  of  sign? 
I  is  allowed  in  the  early  part  of  the  course  ;  but  it  is  a  difference  only 
of  tlegree,  and  the  end  aimed  at  is  the  same  in  all. 

"  The  combined  method  is  not  so  easy  to  define,  as  the  term  is  em- 
ployed with  reference  to  several  distinct  methods,  such  as  (1)  the  free 
use  of  both  signs  and  articulation,  with  the  same  pupils  and  by  the 

10 


■WW  •  II  "ili 


46 


DEAF-MUTE. 


same  teachers,  throughout  the  course  of  instruction  ;  (2)  the  general 
instruction  of  all  the  pupils  by  means  of  the  manual  method,  with 
the  special  training  of  a  part  of  them  in  articulation  and  lip-reading 
as  an  accomplishment ;  (3)  the  instruction  of  some  pupils  by  the 
manual  method  and  oHiers  by  the  oral  method  in  the  same  institu- 
tion ;  (4) — though  this  is  rather  a  combined  system — the  employment 
of  the  manual  method  and  the  oral  method  in  separate  schools  under 
the  same  general  management,  the  pupils  being  sent  to  one  establish- 
ment or  the  other  as  seems  best  with  regard  to  each  individual  case. 
In  this  Tabular  Statement  it  is  impracticable  to  distinguish  between 
the  first  three  sub-classes  of  the  combined  method  :  where  the  fourth 
prevails  the  two  establishments  are  designated  separately. 

"  Some  institutions  which  formerly  followed  the  manual  or  the 
combined  method  have  decided  within  the  last  two  years  to  adopt  the 
oral.  In  accordance  with  the  recommendation  of  the  Milan  Con- 
vention, however,  the  old  course  of  instruction  is  continued  with  the 
pupils  whose  education  was  begun  before  the  change  was  decided 
upon,  while  the  oral  system  is  pursued  with  the  new  pupils.  The 
method  of  such  institutions  is  designated  in  the  Tabular  Statement 
as  transi/ion." 


Location. 


No.  OF  Pupils, 


Australia 

Austria- Hungary 

Deigium , 

lirazil I 

Canada j 

Denmarlc i 

France | 

Germany* 

Great  Itritain  and  Ireland..! 
Itaiy 


3' 

10] 

II 

601 
9°i 


ii' 


tpan 

etlierlands... 

Ni)rway 

Portugal 

Russia 

Spain 

Sweden 

Switzerland.... 
United  Slates., 


Tout.. 


34 

35' 

3. 

31 
5i 
I 

3  • 

7, 
'71 
II 

55 


045' 

48a  I 

32 

4" 

«5o 

1,656 

1,04a 

1.33' 

8t5 

356 
155 

7 


S 
o 


■g 

3 

H 
o 
d 


Methods  op  Instruction. 


Man- 
ual. 


Oral. 


Com-  '  'I'ran-    Not  re- 
bincd.   sition.  ported. 


I 


a. 
a 

Oh 


o 


o 

iz; 


1.2 

4   ll  - 


a. 


o 


'a 


13. 

3 

a. 


446 
38a 
I 

176; 

13011 
9081 

to90[ 

676. 

'^ 


9  ••• 

60... 


'33 
1,128 

864 

32]  3 

810;  75 

326  41'  i'  14a 

a,957  240    5    348 

5,608  580 

a,42l  15a 

1,491  237 

65  7 

465  40 

^83  34 

8  i: 


18 


7|  582 
al     65! 


1,128 
285 


:l. 


o. 

s 

o 
d 

S5 


2;    4, 


3    '33 


5    SaS 


I  171    4    6ai 

a:       150,.,  

7|  330    7    41a 

90      ,608  

7  266  13  1256 

34  '.405'   I       86 


54 


'       34 
q    864  32  1 103 


4I. 


53 


"5 
385 
1 8a 

4.034 


97' 
2651 
198 

2985! 


L 


222    16 ... 

650      74    a 
380      39  ... 

7,019  444  10    41a 


118:  aj  347 
70    a|   154 


3    '«5 


107 


364  il,8ao  9347;  34,863  3053,38 


«S74 


3  68!   7 

II        380    5 
la       527  32 


aaa' 

293 
5971     I     109 


191  10,506789887115 

I  I 


"79  5« 


i8> 


171* 


*  I'he  reporti  from  the  Prussian  Inititutions  do  not  indicate  the  sex  of  the  pupili. 


DEAF-MUTE. 


M7 


3    '33 


I      3' 

I      54 
33  I 103 

"3  "16s 


3 

7 


181 


,5q'>7'' 


The  above  brief  resumi  seems  properly  to  terminate  with  the  fol- 
lowing extract  from  the  ''American  Cydopaidia,"  though  the  men 
referred  to,  from  the  nobility  of  their  efforts  and  the  splendid  fruit 
achieved,  are  worthy  of  a  stronger  eulogy  : 

"  In  America,  as  early  as  1793,  appeared  an  essay  'On  Teaching 
the  Deaf  to  Speak,'  by  Dr.  W.  Thornton,  of  Philadelphia.     In  181 1 
one  of  Braidwood's  grandsons  attempted  to  establish  a  school,  first 
at  New  York  and  tlhen  in  Virginia,  but  he  was  unsuccessful.     Finally 
an  inquiry  into  the  number  of  the  deaf  and  dumb  in  Connecticut  was 
made  by  Dr.  M.  F.  Cogswell,  of  Hartford,  whose  daughter,  having 
become  aeaf,  he  was  hesitating  whether  to  send  her  abroad.     Dis- 
covering ai'  unexpectedly  large  number,  he  enlisted  the  co-operation 
of  several  other  gentlemen  of  Hartford  in  the  project  of  establishing 
a  s(  hool  there.     One  of  these,  the  Rev.  T.  H.  Gallaudet,  seemed 
pointed  out  for  the  active  initiation  of  the  work  by  his  rare  talent, 
fon  e  of  character,  tact  and  amiability,  and  deep  religious  feeling. 
Accepting  the  duty,  he  embarked  on  May  25,  1815,  for  England,  to 
vuquire  the  art  of  instruction.     Both  at  London  and  at  Kilinburgh 
the   exorbitant   terms    imposed    by   the    Braidwood-Watson    family 
repelled  him,  and  having  met  Sicard  and  his  pupils  in  London,  he 
finally  accepted  their  invitation  to  Paris.     Here  he  received  every 
facility  and  assistance,  and  on  his  return,  in  August,  1816,  he  pre- 
vailed upon  Laurent  Clerc,  one  of  Sicard's  most  distinguished  i)upils 
and  most  valued  associates,  to  accompany  him.     On  April  15,  1817, 
the  Connecticut  Asylum  was  opened  at  Hartford  with  seven  ]nipils, 
and  within  a  year  had  thirty-three.    Congress  soon  made  it  a  donation 
of  a  township  of  wild  land,  the  proceeds  of  which  now  form  a  fund  of 
three  hundred  and  thirty-nine  thousand  dollars.     In  acknowledgment 
the  name  of  the  school  was  changed  to  the  American  .Asylum,  it 
being  expected  that  it  would  suffice  for  the  whole  country  for  a  long 
period.     But  other  schools  were  soon  called  for,  and  the  asylum  has 
long  been  practically  limited  to  the  New  England  States.     Gallaudet 
remained  at  its  head  for  many  years,  and  when  he  was  compelled  by 
ill  health  to  retire  his  warm  interest  and  influence  were  felt  until  his 
death,  in  1851.     A  monument  was  erected  to  his  memory  by  con- 
tributions of  the  deaf  and  dumb  throughout  the  country,  and  from 
designs  by  the  deaf-mute  artists  Newsam  and  Carlin.     Two  of  his 
sons  have  devoted  themselves  to  the  same  work,  the  Rev.  T.  Gal- 
laudet, D.D.,  of  New  York,  and  E.  M.  Gallaudet,  LL.D.,  of  Wash- 
ington.    The  New  York  institution  was  chartered  on  the  very  day 
the  Hartford  asylum  was  opened.     At  first  Watson's  book  was  taken 
as  the  guide,  and  articulation  was  taught,  but  with  such  unsatisfactory 
results  that  in  1830  a  thorough  reorganization  was  effected,  and  two 
teachers  were  obtained  from  Paris  and   Hartford  to  introduce  the 
French  system.     The  French  teacher,  M.  L6on  Vaisse,  after  four 
years,  returned  to  Paris;  the  other,  Harvey  P.  Peet,  LL.D.,  served 
as  principal  from  1831  to  1867,  and  built  up  the  institution  info  the 
largest  and  one  of  the  most  efficient  in  the  world.     His  name  is 
worthily  borne  by  his  son  and  successor,  Isaac  Lewis  Peet,  LL.D. 


- inikAII, . »l,l  I'll  i-mw"^ 


148 


DECEIVE— DEER. 


This  institution  has  had  among  its  professors  many  men  since  eminent 
in  other  walks  of  life." 

Deceive.  Make  sign  for  Give,  for  Lie,  or  Mistake,  then  bring 
right  hand,  back  up,  in  front  of  breast,  index  finger  extended  ami 
pointing  to  front,  others  and  thumb  closed  ;  thrust  the  index  finger 
to  front  and  right;  return  hand,  and  thrust  it  to  front  and  lett 
(through  the  lies  and  mistakes  given,  any  way  but  the  straight  way 
is  taken). 

There  are,  of  course,  other  ways  of  noting  a  deception,  such  as 
making  a  trail  in  a  certain  direction,  then  scatter  and  go  in  the 
opposite  direction  ;  and  this  would  be  used,  metaphorically,  to  mis- 
lead either  mentally  or  physically.  They  also  frequently  express  the 
idea  of  deceiving  one  by  saying  that  they  had  made  a  fool  of  the 
person  spoken  of. 

To  deceive  in  war  and  take  advantage  of  the  deception  is  not  only 
practised  by  the  Indians,  but  is  considered  about  as  high  an  order  of 
merit  as  bravery  in  battle,  for  often  the  fruit  of  such  action  is  much 
greater.  It  might  be  said  that  their  lives,  in  the  hunter  state,  are 
filled  with  the  study  and  practice  of  deception,  and  yet  I  have  found, 
as  a  rule,  that  an  Indian's  word  or  promise  would  be  kept.  Unfor- 
tunately for  the  race,  our  opinions  of  them  in  miny  cases  are  based 
upon  the  observation  of  the  vicious  habits  of  those  who  hang  about 
the  immediate  presence  of  portions  of  our  Western  civilization, 
which  has,  by  its  rough  and  rank  dissipation,  demoralized  the  barba- 
rian, who  usually  absorbs  the  bad  and  eschews  the  good,  quickly 
becoming  diseased  mentally,  morally,  and  physically,  and  in  this 
debased  condition  there  are  few  vices  or  crimes  of  which  they  are 
not  capable. 

Deaf-mutes  make  a  sign  very  similar  to  the  Indian  sign  for  Trade, 
only  carrying  the  right  hand  well  under  the  left ;  an  underhanded 
changing. 

Decrepit.  Conception :  Bent  with  disease  or  age.  Hold  right 
hand,  back  to  right,  in  front  of  and  higher  than  right  shoulder, 
index  extended  and  pointing  upwards,  other  fingers  and  thumb 
closed  ;  lower  the  hand  several  inches,  at  same  time  bend  index. 
This  is  not  used  very  extensively,  and  usually  in  connection  with 
Old. 

Deep.  To  indicate  depth  of  river  or  of  water,  generally  a  corre- 
sponding distance  is  measured  off  on  the  legs  or  body  in  front  with 
spread  thumbs  and  index  fingers,  others  closed,  palms  towards  body, 
index  fingers  horizontal  ;  and  as  the  hands  reach  about  the  neck, 
raise  hands  above  the  head.  To  emphasize,  add  sign  for  Bravk. 
To  represent  depth  of  water  at  a  ford,  the  height  to  which  the  water 
would  reach  on  a  pony  is  noted  by  marking  on  arms  with  spread 
index  and  thumb. 

Deaf-mutes  simply  point  downwards  with  right  index. 

Deer  (White-tailed).  Conception:  Movement  of  tail  and  manner 
of  jumping.  Bring  right  hand,  back  nearly  to  right,  in  front  of 
body,  index  finger  extended  pointing  to  front  and  upwards,  others 


DEER— DEPOSE. 


149 


and  thumb  closed  ;  carry  hand  from  right  to  left  several  timps,  hand 
lii'ld  a  little  loosely  at  wrist,  so  as  to  give  a  swinging  mot.  ,  to  in- 
dex finger,  imitating  as  nearly  as  possible  the  movement  of  the 
(kcr's  tail ;  then  bring  nearly-com|)ressed  right  hand  in  front  of  and 
little  lower  than  right  shoulder ;  carry  the  hand  upwards  and  out- 
wards on  a  curve,  bringing  it  down  to  same  height  as  when  starting. 
I'lefiiiently  the  first  sign,  representing  the  movement  of  the  tail,  is 
made  with  the  extended  hand  instead  of  index  finger,  and  sometimes 
something  white  is  touched  or  pointed  at.  In  giving  the  gesture  for 
jumping  it  is  desirable  to  bear  in  mind  the  way  in  which  the  different 
animals  jump,  so  as  to  determine  the  nature  or  radius  of  the  curve. 
The  white-tailed  deer  jumps  high  and  a  goodly  distance,  the  moun- 
tain lion  not  so  high,  but  longer  distance ;  the  size  of  the  animal  has 
something  to  do  with  it,  as  with  a  rabbit,  where  the  hand  indicates 
very  short  jumps.  There  is  one  exception  to  this  latter  rule,  viz., 
the  frog,  whose  jump  is  rej)resented  as  quite  long. 

Deer  (Black-tailed),  Conception :  Movement  of  tail  and  black 
tij).  Make,  first,  sign  for  movement  of  tail  as  above  described  for 
white-tailed  deer  ;  then  hold  left  hand,  back  nearly  to  left,  in  front 
of  body,  index  finger  extended,  pointing  about  upwards,  others  and 
thumb  closed  ;  bring  right  hand,  similarly  fixed,  back  up,  index 
about  horizontal,  and  place  its  tip  against  first  joint  of  left  index  ; 
move  right  hand  slightly  upwards,  tip  of  right  index  pressing  against 
surface  of  left,  rather  snapping  as  it  leaves  it,  and  becoming  partially 
elevated  ;  then  make  sign  for  Black. 

Deer  (Red).  Conception:  Horns  and  timber.  Make  sign  for 
AxTKLOPE  (sometimes  the  second  finger  is  also  extended)  and  sign 
for  Tree.  The  sign  for  the  horns  is  frequently  made  prior  to 
making  either  the  sign  for  white-  or  black-tailed  deer. 

Deaf-mutes  indicate  the  horns,  but  like  all  their  signs  for  animals 
it  IS  faulty,  being  the  Indian  sign  for  Elk. 

Defame.     See  Abuse. 

Defy.  Close  the  right  hand,  placing  thumb  between  the  index 
and  second  finger,  and  push  it  out  sharply  towards  a  person,  fre- 
quently accompanied  by  a  sharp,  short,  gruff  grunt.  As  the  inter- 
preter said,  an  Indian  is  "fighting  mad"  when  he  makes  this  sign. 
It  seems  to  concentrate  and  combine  the  elements  of  hatred,  detes- 
tation, abhorrence,  and  defiance,  as  much  as  to  say,  "You  excre- 
ment-eating dog  !     Do  your  worst !" 

Deaf-mutes  simply  shake  the  closed  right  hand  at  person. 

Delight.  The  Crows,  Flatheads,  Blackfeet,  and  some  others  make 
sign  for  Excite;  the  heart  is  lifted  up  or  disturbed,  though  from  a 
different  cause. 

Deaf-mutes  combine  signs  for  Pleased  and  Happy. 

Depart.     See  Go. 

Deaf-mutes  nearly  use  the  same,  but  hand  is  held,  back  outwards, 
and  more  of  a  swinging  motion  given  to  it. 

Depose.     See  Abandoned. 

Deaf-mutes  knock  down  extended  left  index  with  right  hand. 


ISO 


DESTROY— DIRT. 


Destroy.    See  Exierminate. 

Deaf-mutes  use  the  same  sign. 

Dew.  Make  signs  for  Night,  for  Grass,  and  then  separating  and 
partially  extending  fingers  and  thumb  of  right  hand,  pass  this  hand 
with  a  tremulous  motion  over,  just  above  the  position  of  the  hands 
when  making  sign  for  Grass,  at  the  same  time  the  sign  for  Water 
is  also  made. 

Deaf-mutes  make  their  arbitrary  sign  for  letter  W  near  mouth  for 
Water,  and  then  indicate  this  over  the  grass. 

Die.  Conception:  Going  under.  Hold  the  left  hand,  back  out, 
well  in  front  of  body,  fingers  extended,  touching,  and  pointing  to 
right ;  bring  right  hand,  back  out,  between  left  and  body,  and  at 
same  height,  index  finger  extended,  pointing  to  others  and  thumb 
closed ;  move  right  hand  downwards  and  outwards,  back  of  index 
grazing  lower  edge  of  left  hand  as  the  right  passes  index  ;  frequently 
the  slightly-compressed  hand  is  passed  under  left  instead  of  having 
index  finger  only  extended,  as  I  have  explained.  1  have  also  seen 
the  right  hand  alone  used,  passed  downwards  and  outwards,  as 
above,  and  also  swept  outwards  to  front  and  right,  turning  palm  up 
in  the  movement;  this  latter  in  the  sense  more  frequently  of  being 
knocked  over,  such  as  the  sudden  falling  of  an'  animal  on  being 
shot,  etc. 

This  latter  is  the  deaf-mute  sign. 

There  is  no  fixed  rule  or  law  regulating  property  inheritance  at 
death,  other  than  that  it  goes  to  the  kinsfolk,  generally  distributed, 
unless  there  may  have  been  a  will  made, — i.e.,  a  verbal  request, — 
and  the  provisions  of  this  are  usually  sacredly  carried  out. 

The  Gros  Ventres  of  the  Prairie  usually  give  a  dying  person  a 
drink  of  water  just  before  decease,  for  what  reason  I  was  unable  to 
ascertain.     (See  Bury.) 

Faith  in  a  happy  hereafter  for  all  is  universal,  and,  in  consequence, 
Indians  are  not  agonized  with  fear  and  doubt  at  the  approach  of 
death.  Nature  has  given  them,  in  common  with  all  other  animals, 
an  innate  desire  for  life,  and  this  in  connection  with  their  social 
laws,  which  forbid  self-destruction,  keep  them  from  committing 
suicide,  so  that  this  crime  (if  it  can  be  so  called)  is  rare. 

Mr.  Dunbar  says  of  the  Pawnees,  that  if  a  man  died  leaving  a  wife 
and  no  children,  or  only  small  children,  his  relatives  stepped  imme- 
diately in  and  took  possession  of  all  his  property.  The  destitute 
widow  returned  to  her  father's  lodge,  to  be  sold  away  anew.  If  too 
old,  she  was  sometimes  cared  for,  but  too  often  was  left  to  struggle 
through  the  remainder  of  life  as  best  she  might.  If  there  were  man- 
grown  sons,  they  took  the  property,  and  the  mother  with  them,  who, 
if  not  sold  away  again,  remained  as  in  her  own  lodge. 

Dig.  Make  first  part  of  sign  for  Badger,  and  similar  motion  on 
left  side  of  body. 

Deaf-mutes  make  motions  as  though  digging  with  a  shovel  or 
spade. 

Dirt.     Point  to  the  ground  with  extended  right  index,  or  rub  tips 


DISA  RM—DIS  TRIBUTE. 


151 


of  fingers  and  thumb  as  in  Ashes.     This  latter  is  the  sign  used  by 
deaf-mutes. 

Disarm.  Make  sign  for  Weapon,  then  of  Taken  from  some  one 
ki.mE,  not  Yourself  or  your  people.  Move  the  right  hand,  back 
to  right,  well  out  to  front  of  body,  index  finger  extended,  others  and 
tlimnb  closed  ;  draw  the  hand  in  towards  body,  at  same  time  curve 
index  finger:  the  wea])ons  are  taken  away;  and  tlie  hand  is  moved 
out  to  right  and  front  and  left  and  front,  as  though  taking  away 
from  people  in  circle. 

To  be  taken  from  you  or  your  people,  hold  the  right  hand  in  near 
the  body,  and  move  it  outwards  with  index  finger  curved,  others  and 
thumb  closed  :   pulled  or  taken  from  you. 

Deaf-mutes  make  a  gras])ing  motion  as  though  seizing  weapons. 

Disgust.  Make  sign  for  Heart  and  Tired.  The  head  is  some- 
times turned  to  one  side,  and  the  idea  conveyed  by  the  expression 
of  the  countenance. 

Dismount.  Make  sign  for  Pony,  then  raise  right  hand,  carry  it 
to  right  and  lower  it,  index  and  second  finger  extended,  separated, 
and  pointing  downwards;  repeat  the  motion  to  indicate  niore  than 
one  dismounting. 

Deaf-mutes  use  the  same  sign. 

Dispatch.  Make  sign  for  Write,  and  then  elucidate  how  it  is  to 
come,  or  has  come,  how  it  is  to  go,  or  has  gone;  i.e.,  by  wire  or 
courier,  etc. 

Distance.  Distance,  by  nearly  all  Indians,  is  measured  by  so 
many  marches,  or  so  many  days'  riding  (the  latter  being  represented 
by  so  many  nights).  If  the  pony  is  fresh,  strong,  and  fleet,  a  great 
distance  is  covered  ;  if  tired,  weak,  and  slow,  a  small  distance,  of 
course.  For  people  who  are  so  nomadic,  so  constantly  wandering 
from  place  to  place,  and  frequently  going  over  the  same  ground,  it 
is  astonishing  what  poor  ideas  they  have  of  distance,  or  any  standard 
for  its  measurement.  Of  course  they  at  times  correctly  compare 
distances  ;  but,  as  a  rule,  not  accurately.  To  do  this,  they  mention 
some  well-known  distance,  and  any  portion  of  this  by  the  time  re- 
quired to  cover  it,  mentioning  at  what  gait,  or  if  moving  with 
lodges,  etc.  To  do  this  in  gesture  speech,  extend  left  index  and 
forearm,  held  horizontally,  mark  off  the  entire  distance  with  right 
index,  and  then  indicate  the  fraction  desired  to  be  represented. 

Distant.  Bring  right  hand,  back  to  right,  in  front  of  right  breast, 
and  little  lower  than  shoulder,  fingers  curved  and  touching,  ball  of 
thumb  resting  on  side  of  index,  hand  close  to  body ;  push  the 
hand  to  front,  raising  it  slightly.  Very  distant  indeed  would  be 
represented  by  extending  arm  to  full  length. 

Distribute.  Bring  the  right  hand,  back  to  right,  well  in  front 
and  little  to  right  of  body,  fingers  extended,  touching,  and  pointing 
to  front  ;  move  the  hand  upwards  to  front,  and  then  downwards  ; 
return  hand  to  first  position  and  make  similar  motion  a  little  more 
to  left,  as  though  giving  to  several  persons  in  a  circle  in  front  of  one. 
(See  Give.) 


»5« 


DIVE— DO. 


Deaf-mutes  use  the  same  sign. 

Dive.  Hold  left  hand,  back  outwards,  well  in  front  of  body, 
fingers  extended,  touching,  and  pointing  to  right  ;  bring  right  hand, 
back  out,  some  inches  in  rear  of  and  higher  than  left  hand  ;  fingers 
extended,  touching,  pointing  downwards  and  slightly  to  front ; 
move  the  right  hand  sharply  downwards  and  outwards,  back  of  hand 
grazing  lower  edge  of  left  hand,  fingers  pointing  a  little  more  to 
front  after  passing  index  of  left  hand  ;  terminate  movement  wlien 
wrist  is  under  left  hand. 

To  express  coming  up,  the  right  hand  is  turned  to  point  upwards 
and  to  front  after  passing  under  left  hand,  and  movement  continued 
until  tips  of  fingers  are  little  higher  than  left  index,  accomplislicd 
by  bending  right  wrist.  The  signs  for  River  or  Water  are  fre- 
quently first  made. 

Deaf-mutes  bend  forward,  place  the  hands  above  and  near  head, 
as  is  usually  tlone  in  diving  in  the  water. 

Divorce.     See  Abandoneu. 

Deaf-mutes  make  sign  for  Marry,  and  then  indicate  a  tearing 
apart. 

Mr.  Dunbar  says  of  the  Pawnees,  that  the  separation  of  man  and 
wife  did  not  often  occur.  Infidelity  on  the  part  of  the  atter  was 
almost  the  only  cause  that  produced  final  divorcement.  Usually, 
through  i)rinciple  or  fear,  wives  were  faithful.  If  a  case  of  unfaith- 
fulness was  discovered,  the  punishment  remained  in  the  hands  of  the 
husband.  The  most  common  penalty  was  that  the  offending  wife 
should  be  unmercifully  beaten,  and  relegated  back  to  her  father's 
family.  I  never  knew  of  a  guilty  woman  being  mutilated  or  killed, 
as  is  frequent  among  some  of  the  Southern  tribes.  The  husband 
might  retain  the  children  or  not,  as  he  saw  fit.  Between  him  and 
the  offeniling  man,  unless  through  the  mediation  of  friends  the 
ofi'ence  was  condoned,  a  life-long  feud  generally  ensued.  Sometimes 
a  man,  without  assigning  any  specific  reason,  cast  off  a  wife,  hut 
such  conduct  was  not  ordinarily  sanctioned.  On  the  other  hand,  it 
sometimes  happened  that  a  wife  left  her  husband.  In  most  of  this 
kind  of  instances,  if  she  had  not  eloped  with  another  man,  an  un- 
derstanding was  before  long  effected,  and  they  again  lived  together. 
The  whole  matter  of  the  relation  of  sexes  must  be  judged  with  large 
allowances,  for  certain  ways  of  thinking,  to  which  they  were  edu- 
cated, tended  directly  to  cut  away  all  idea  of  mutual  obligation 
in  it. 

Do.  To  express  the  idea  of  one  working  or  doing  for  another 
person,  or  another  person  working  or  doing.  (See  Work.)  For 
another  person  working  against  you,  doing  evil  to  you,  etc.,  bring 
hands,  palms  towards  each  other,  well  out  in  front  of  body,  hands 
opposite  and  about  six  inches  apart,  held  little  lower  than  breast,  fin- 
gers extended,  touching,  and  pointing  to  front ;  turn  the  hands  by 
wrist  action,  thumbs  inwards  so  that  backs  of  hands  shall  be  towards 
each  other;  then,  mostly  by  wrist  action,  move  the  hands  on  a 
curve  downwards,  keeping  backs  at  about  same  distance  as  wlien 


DO  NOT— DOG. 


153 


starting,  and  at  same  time  bring  the  hands  in  towards  body,  raising 
tlicin  when  approaching  close  to  it;  then  sweep  them  upwards  and 
to  front. 

To  sligiitly  iliiip.rate,  take  the  sentence,  •'  I  think  you  did  me  an 
injury"  (mentioning  it).  Make  signs  for  I,  for  Think,  point  to 
person,  make  the  above  sign,  then  sign  for  Bad.  In  a  similar  way 
expri'ss  a  good  service  done.  In  .s'.irh  sentences  as  "  you  made  me 
poor,"  they  express  the  idea  by  s.-ying  that  "  you  gave  me  poverty," 
anil  poverty  is  expressed  by  the  sign  tor  Poor. 

Doaf-mutes  indicate  action  by  horizontal  motion  of  hands  to 
front. 

Dc  Nit.     Make  signs  for  Do  and  No. 

Do  I'Ot,  in  the  sense  of  some  of  our  peculiar  expressions,  such  as 
Hold  on  a  moment.  Do  not  go.  Wait  a  moment,  Keep  cool, 
Keep  quiet,  etc.,  is  expressed  by  bringing  right  hand,  back  up, 
fingers  extended,  touching,  and  pointing  to  front  and  upwards,  in 
front  of  body,  or  towards  person,  hantl  a  little  higher  than  shoulder 
and  held  well  out  ;  lower  the  hand  slightly  by  wrist  action,  repeating 
motion. 

Deaf-mutes  indicate  the  action,  and  make  their  sign  for  Not. 

Doctor.  Make  the  sign  for  the  person,  if  an  Indian,  his  name  or 
tril)e,  or  locate  him  in  some  way,  and  then  make  sign  for  Medicine. 
If  a  white  man,  make  sign  fur  Whites,  for  Chief,  and  then  sign  for 
Meuicine.     (See  Medicine.) 

The  Mandans,  Gros  Ventres,  Arickarees,  Flatheads,  Blackfeet, 
and  some  others,  simply  make  sign  for  Work,  and  for  Brave  or 
Strong;  a  mighty  worker. 

Deaf-mutes  feel  the  pulse  in  the  left  wrist  with  right  hand. 

Dog.  Conception:  Wolf  drawing  travois-poles.  Bring  right 
tiaiul,  back  up,  in  front  of  and  little  lower  than  left  breast,  first  and 
second  fingers  extended,  separated,  and  pointing  to  left  ;  draw  hand 
to  right  several  inclies,  keei)ing  index  about  parallel  to  front  of 
body. 

Some  Indians  only  indicate  the  height  of  the  ar '  nal,  and  make  a 
barking  sound  ;  others  sign  for  Wolf  and  Spotted,  and  also  denote 
the  travois-pole;  and  I  have  seen  the  size  noted  and  motion  made 
of  packing,  on  left  index,  held  horizontal  and  extended. 

The  Arapahoes  claim  that  the  Indian  dog  was  bred  originally  from 
the  big  gray  wolf,  the  coyote,  and  the  fox.  They  do  not  know 
whether  this  was  the  result  of  a  purpose  or  an  accident.  Indian  dogs 
certainly  seem  to  possess,  in  some  degree,  the  characteristics  of  all 
three,  though  now  in  every  Indian  camp  the  strains  of  our  breeds 
of  dogs  are  plainly  apparent.  With  many  of  the  Plains  Indians  the 
dog  was  used  as  a  beast  of  burden,  as  a  companion,  and  for  food, 
and  from  the  importance  and  value  accorded  to  the  animal,  I  was 
led  to  believe  that  they  did  not  use  the  expression,  "You  dog!" 
etc.,  which  is  often,  but  not  commonly,  used  as  an  epithet  and 
term  of  reproach;  but  a  closer  investigation  discovered  the  fact  that 
they  did  so  use  it.     Nearly  every  tribe  has  a  band  of  Dog-Soldiers, 


154 


DOLLAR— DKEAM. 


and  a  dance  named  after  the  band  ;  and  the  name  so  used  is  in  a 
sense  the  reverse  of  dercigntory. 

Comi)aratively  speaking,  it  is  only  a  few  years  since  the  Northern 
Indians  used  dogs  as  a  means  of  transportation  (see  P(inv),  and  'Iiev 
are  now  used  (isiite  extensively,  jjarticuhirly  north  of  the  British  Uiu', 
In  the  summer  of  1879  I  saw  dogs  belonging  to  Crees,  Clu|)pe\vas, 
and  Half-breeds  witli  small  jjoles  attached  to  their  necks,  one  on  each 
side,  comfortablv  trotting  along  with  about  forty  pounds  weight  las  - 
ened  on  the  poles,  and  the  Assinaboines,  at  VVolf  Point,  Montain, 
use  dogs  almost  exclusively  to  haul  the  water  needed  at  their  cair.p, 
located  at  some  little  (listan<e  from  the  river.  The  Rocky  Moui.tain 
range  seems  »o  form  the  western  geographical  limit  of  the  tribes  who 
eat  dogs.  The  lilackfeet.  Crows,  l-'lat heads,  Nez  Perces,  Shoshoncs, 
Bannacks,  and  iJtes  do  not  eat  dogs,  but  the  Sioux,  Cheyeniics, 
Arai)alioes,  Kiowas,  Aj)aches,  and  otliers  prize  them  highly,  and  for 
a  s|)ccial  feast  r/c,i,''  is  considered  better  than  anything  else.  The  u'.cat 
combines  the  llavorsof  bear  and  pork,  and  is  wonderfully  nutritions; 
one  can  undergo  a  great  deal  of  hard  work,  espe(  ially  hard  riding, 
after  a  hearty  meal  of  dog,  without  inc onvenience,  and  I  verily  be- 
lieve could  go  longer  without  special  desire  or  need  for  food  than 
after  a  meal  of  almost  any  other  subst  mce. 

Mr.  Dind)ar  says  of  the  Pawnees  tliat  a  fatted  dog  constituted  ;i 
most  delicious  repast.  Formerly,  a  Dog-Dance,  accompanied  by  a 
dog  feast,  was  a  fretjuent  occurrence  ;  now  it  is  become  rare,  and  is 
observed  (juietly,  ajjparentlv  tliat  il  may  not  attract  the  attention  of 
the  whites.  Till  recently,  since  the  (/overnment  has  undertaken  to 
subsist  the  tribe,  ihey  were  very  rigid  in  refusing  to  touch  pork  in 
anv  form  ;   but  this  scrui)le  has  now  entirely  disappeared. 

Di-af-mutes  slap  the  right  thit,h  with  right  hand,  and  snappini; 
motion  with  thumb  .\\\C.  fingers. 

Dollar.  Make  sign  ior  ^IoNEV,  and  hold  up  index  finger  to  denote 
one. 

Deaf-mutes  use  the  same  sign. 

Door.  Make  sign  for  Tki'EE  or  for  House  ;  then  hold  left  hand, 
back  outwards,  well  in  front  of  breast,  fingers  extended,  touching 
and  pointing  to  right  ;  bring  palmar  surface  of  extended  and  tone  h- 
ing  fingers  of  right  hand  against  left  i)alm,  fingers  pointing  upwanls; 
turn  tlv  hand,  by  wrist  action,  to  the  right,  as  though  tinning  a  door, 
with  little  finger  as  a  hitch,  till  back  of  right  rests  against  left  palm. 

The  skin  or  cloth  covering  the  orifice  in  a  lodge  for  ingress  ami 
egress  is  cidled  a  door.  The  cloth  or  skin  is  simply  fastened  to  rvo 
crossed  sticks. 

Deaf-mutes  make  the  outline  with  hands. 

Doubt.     See  Pekh.m's. 

Deaf-;.ii.;;-s  make  the. r  signs  for  Think  and  Perh.M's. 

Dream.  Make  signs  for  Sleep,  for  See,  for  Good,  and  Know; 
sometimes  for  Nit;iir,  Si.kk.p,  Work. 

Indians  place  great  confiilence  in  their  dreams  or  visions,  and  this 
is  shadowed  forth  in  the  gesture.     They  do  not  think,  but  they  sc 


sable;  the  forn 


DREAMER— DRESS. 


155 


and  know.  Not  only  are  the  dreams  of  a  natural  and  healthy  sleep 
[irizc'd,  but  artificial  means  are  constantly  resorted  to  to  secure  these 
visions, — the  sweat-bath,  solitude  and  prolonged  fasting,  mutilation, 
etc.  Some  Indians  have  only  their  dreams  for  their  "  medicine" 
or  charm  to  pnjtect  them  from  evil,  as  is  the  case  with  Little  Wolf, 
a  chief  of  the  Norlliern  Cheyennes.  'I'he  Sioux  chief  Crazy  Horse 
had  a  most  remarkable  dream  some  ten  days  before  he  was  killed. 
While  walking  on  the  prairie  near  his  camp  one  day  he  came  across 
a  dead  eagle.  He  went  to  his  tepee  and  gloomily  sat  there  tor 
niaiiv  hours  afterwards.  Being  asked  by  some  of  his  peo])le  as  to 
wb.at  was  the  matte  ,  he  said  "  that  he  had  fotmd  his  dead  body  on 
the  i)rairie  near  by,"  and  a  night  or  two  after  this  he  dreamt  that 
he  was  on  an  elevated  plateau  ricUng  a  white  pony.  He  was  sur- 
rounded by  his  enemies  and  i)ig  guns  (cannon),  and  'le  was  killed, 
but  not  with  a  bullet.  He  had  always  claimed  i.'..'^  he  bore  a 
(harmed  life,  and  could  not  be  killed  by  a  biUlet.  li;  putting  him 
in  the  guard-house  he  attempted,  with  his  knife,  to  cut  his  way  to 
liberty  though  surrounded  by  about  twenty  soldiers,  and  was  bay- 
oneted in  the  attempt.  A  white  pony  was  held  by  one  of  his 
l:i>.n(ls  just  outside  the  circle  of  soldiers,  and  some  howitzers  were 
standing  a  few  yards  in  front  of  the  guard-house. 

Dreamer.     See  Medici nf.-Man. 

Dress.  Pass  the  spread  tlunnb  and  index  finger  over  the  part  of 
body  which  it  is  desired  to  represent  as  covered.  As  a  rule,  the  dress 
(if  an  Indian  discloses  his  tribe.  Mr.  Dunbar  says  of  the  Pawnees 
that  boys  were  allowed  to  go  without  any  dress,  other  than  such  bits 
of  clothing  as  they  might  pick  up,  till  al.'out  six  years  (dd.  Girls, 
after  three  years,  were  covered  with  a  skirt.  The  dress  of  both  sexes 
was  (juite  simple.  That  of  the  men  consisted  of  a  girdle  about  the 
loins,  to  which  was  attached  the  b-eech -cloth,  and  from  which  de- 
]ien(iod  ^he  buckskin  leggings  cove.ing  the  thighs  and  legs.  On  the 
feet  were  moccasins.  In  winter  the  body  was  wrap|)ed  in  a  bulfalo- 
riibe  or  blanket ;  in  summer  a  light  blanket  or  a  thiniy-dressed  skin 
was  worn.  But  in  warm  weatiier  ihev  often  went  without  either  of 
these.  Moccasins  and  breech-rloJi  alone  were  considered  indispen- 
sable ;  the  former,  because  without  them  travelling  on  the  prairie  was 
impossible,  tiie  latter  fror»  consideratiiMis  of  modesty.  The  dress 
of  the  women  consisted  of  moccasins,  leggings,  tightly  laced  above 
the  knee  and  reaching  to  the  ankles,  a  skirt  covering  from  the  waist 
to  IkIow  the  knee,  and  a  loose  waist  or  jackd  sus])enileil  from  the 
slioulders  by  straps.  The  arms  were  bare,  excejjt  when  covered  by 
tlie  robe  or  blanket.  The  garments  of  the  women,  other  than  the 
modasins,  wi're  made,  if  the  wearer  could  afford  ii,  of  cloth,  other- 
wise of  some  kind  of  skin  dressed  thin  and  soft.  The  making  and 
keejiing  in  re|)air  of  moccasins  was  a  ceaseless  task.  Tlie  last  thing 
ea  h  (lay  for  the  women  was  to  look  over  the  moccasins  and  see  that 
eai  b  member  of  the  family  was  supplied  for  the  ensuing  day. 

The  full-dress  toilet  of  a  young  brave  was  a  matter  of  serious  and 
protracted  study.     Hn  habiliments  might  be  few,  but  the  decoration 


^56 


DRIED  MEAT— DRUM. 


of  his  person  was  a  slow  and  apparently  not  unpleasing  process. 
With  his  paints  mixed  in  a  dish  before  him,  and  the  fragment  of  a 
mirror  in  his  left  hand,  he  would  sit  for  hours  trying  the  effect  of 
various  shadings  and  combinations  on  his  face  and  person,  wiping 
off  and  reaj^jjlying  the  pigment  with  seemingly  inexhaustible  paticiue 
when  the  effect  was  not  satisfactory.  No  devotee  of  fasliion  ever 
labored  more  assiduously  to  produce  striking  results  in  dress  than 
some  of  tliese  Pawnee  braves.  Quite  a  common  recreation,  after  a 
self-satisfying  adornment  had  once  been  secured,  was  to  ride  leisunlv 
about  the  village  or  camp  and  complacently  permit  those  of  the  com- 
mon tlirong  to  lose  themselves  in  admiration. 

Deaf-mutes  pass  extended  hands  over  the  part  of  body  which  it  is 
desired  to  represent  as  covered. 

Dried  Meat.  Indicate  what  kind  it  is  by  i)ro])cr  signs  for  aniin;> , 
and  then  make  sign  for  CuttiN(;  Ur,  ami  then  denote  the  putting 
or  spreading  same  on  tlie  poles  to  dry. 

It  seems  a  little  strange,  but  the  Indians  have  no  sign  for  the  word 
MKAr. 

Deaf-mutes  pinch  the  muscular  tissue  between  tlie  thumb  and  index 
of  left  hand  between  the  ball  of  tiunnb  and  index  of  right  to  denote 
meat. 

Drink.  Conception:  Drinking  from  the  curved  right  palm.  Com- 
press and  curve  the  right  hand  as  though  holding  water  in  its  palm; 
then  cany  to  the  mouth  from  slightly  above,  downwards,  as  though 
in  the  act  of  drinking  water  in  that  way  ;  continue  movement  till 
hand  has  passed  below  <:h.in.  Sometimes  motion  is  made  as  though 
dipping  the  haml  in  water,  and  then  above  gesture. 

Deaf-mutes  make  motion  with  closed  right  hand,  as  though  drinking 
out  of  a  bottle. 

Drive.  (Sense  of  driving  a  hefd,  or  running  of  a  herd.)  lirin;; 
hands,  palms  towards  each  other,  in  front  o*"  breast,  index  fnifjers 
and  thumbs  s;  ;ead,  curved  ami  horizontal,  others  closed,  h.nuN 
opposite  each  other  a,;d  same  height,  about  an  inch  between  tipsoi' 
thumbs,  light  index  j)ointii)g  to  front  and  left,  left  index  to  front  and 
right  ;  move  the  hands  simultaneously  to  right  and  left,  or  front. 
keeping  hands  in  same  relative  position.  The  hand.;  are,  of  course, 
moved  in  the  direction  in  which  the  herd  is  supposed  to  be  driven. 
(See  To  Hkud.) 

Deaf-nuitcs  simply  indicate  the  driving  of  a  team  by  imitatiiij.;  the 
holding  of  the  reins. 

Drouth.  Make  sign  for  LoN  Time,  for  Rain,  and  sign  for  N'k 
Sometimes  add  signs  for  Grass,  for  Wiped  Out,  for  Same,  and  lor 

FlKE. 

Deaf-nnites  indicate  rain  not,  ground  dry. 

Drown.  Make  sign  for  Water,  and  express  its  status,  whcihcr 
river,  lake,  etc.,  and  usually  the  way  the  person  or  animal  went  into 
it,  and  then  make  sign  for  Die. 

Dram.  Mohl  the  hands  as  in  first  motion  for  Kettle  ;  then,  siiil 
hokling  left  hand  in  its  position,  strike  downwards  several  times  wit 


DR  UNKA  RD—D  UMB. 


157 


r.rin- 

finders 

!iaiiil> 

tips  01 

iiii.  anil 

Iris  Til. 


nearly-closed  right  hand,  back  up,  hand  held  over  ihe  imaginary 
(Inini,  and  imitating  their  way  of  beating  it.  Usually  this  last  part 
is  all  the  sign  that  is  made  for  drum,  either  to  denote  the  instrument 
or  the  action. 
Deaf-mutes  imitate  the  civilized  way  of  beating  a  dnmi. 
Drunkard.  Point  to  or  make  sign  for  the  person,  make  the  sign  for 
WmsKKY,  sign  for  Drink,  repealing  this  several  times,  and  frequently 
using  both  hands,  and  sign  for  Much.  Sometimes  they  seem  to  com- 
bine the  sign  for  Want  with  the  sign  for  Dkink,  by  fixing  both  hands 
as  in  Want,  and  then  bring  the  hands,  by  rotary  motion,  round  ea(  h 
other,  close  to  mouth. 

Dry,  To  express  that  a  stream  is  dry,  make  sign  for  Stream,  for 
Waikr,  and  All  Gone. 

Ueaf-mut(.3  indicate  that  a  person  is  dry  by  holding  crooked  index 
across  mouth. 

Duck.  The  usual  sif,ns  are  for  Bird  and  Water.  Sometimes  the 
gestures  for  flat  bill,  the  color  of  legs,  shape  of  feet,  manner  of  flying 
are  niadr,  and  the  oup-ck  !  (juack  !  sounds  imitated.  Portions  of  the 
>kin  of  the  head  an<l  neck  are  used  to  decorate  the  medicine-pipes  of 
the  Indians,  not  only  on  account  of  the  beauty  of  the  feathers,  but 
also  from  the  imi)ortant  and  sacred  part  assigned  this  bird  in  many 
of  their  myths  of  creation. 

Dc^f-mutes  make  their  sign  for  Biko,  and  imitate  with  both  hands 
the  w      '  ''ig  motion  of  the  bird  in  walking. 

Dui  !  .old  lel't  hand,  back  down,  in  front  of  left  breast,  fingers  ex- 
tended, touching,  and  pointing  to  right  and  front  ;  bring  lower  edge 
of  rit^lit  liand  into  pain  of  left,  fingers  of  right  hand  extended, 
touching  and  pointing  to  left  and  front ;  move  the  right  hand  back- 
wards and  forwards  several  times,  as  though  trying  to  cut  or  .saw  with 
its  luwcr  edge.     Sometimes  the  sign  for  Bad  is  added. 

Dumb.  Press  the  ])alm  of  right  hand  over  the  mouth,  or  make  sign 
fo'  Little  Talk  and  for  No. 

This  first  gesture  is  also  used  to  express  the  idea  of  keeping  silent, 
taking  no  part  in  the  conversation,  etc.     t^See  Deak-Mute.) 
Deaf-mutes  simply  touch  lips  with  right  index. 


nu  the 


)r  N". 

nd  for 

iKthor 

\\  into 

11,  >tii'' 

es  with 

IvS 


EA  GL  E—EA  R-RING. 


B. 


Eagle.  Conception:  Wings  and  black  ti])s  of  tail-feathers.  Makci 
sij,Mi  tor  Uiuu;  then  hold  extended  left  hand  horizontally,  back  ii|.l 
in  front  of  left  breast,  fingers  pointing  to  front  and  right ;  lay  the! 
lower  edge  of  extended  and  vertical  rigiit  hand,  back  to  right  anii| 
outwards,  fingers  pointing  to  left  and  tVont,  on  back  of  left,  about 
knuckles;  niove  the  rigiit  hand  outwards  and  to  right,  then  niakrl 
sign  for  Hi.ack  ;  this  represents  the  black  ends  of  the  tail-feather; 
and  sometimes  the  sign  for  Taii,  is  made  before  this  sign. 

The  bald-headed  eagle  is  representeil  by  signs  for  15iri)  and  UauI 
Hkad.  'i'he  Herthold  Indians  sometimes  add  signs  for  Crooke:| 
BiM-;  and  the  iJhu  kfeet  for  Soarinc;  Hi(;ii  in  Air. 

The  tail-feathers  from  the  "chief  of  all  birds,"  as  they  call  ttel 
golden  eagle,  are  highly  prized,  and  are  the  chief  and  talisinanil 
decoration  of  war-bonnets.  These  feathers  are  fastened  in  tiJ 
hair,  and  also  in  the  manes  of  their  war-|)onies.  Some  tribes  onhl 
allow  a  man  who  has  killed  some  one  in  a  fight  to  wear  a  feather 
this  kind  on  the  head  ;  i.e..,  stuck  in  the  scalp-lo<  k.  Should  t«| 
or  three  be  worn  there,  they  indicate  the  niimi)er  of  peo|)le  kilbl 
by  the  wearer.  Some  Indians  claim  that  this  bird  was  created  ar.cl 
given  them  by  God  Ibr  its  beauty,  for  decorating  themselves,  a!.:| 
as  a  special  charm  in  battle.  The  Indians,  as  did  the  ancient-' 
regard  the  golden  eagle  as  an  emblem  of  strength  and  courage, 
extraordinary  powers  of  vision,  the  great  height  to  which  it  soad 
in  the  sky,  the  wdd  grandeur  of  the  scenery  amidst  which  it  cliicr.! 
loves  to  make  its  abode,  ami  its  longevity,  have  concurred  to  recm  j 
mend  it  to  their  poetic  regard,  inspired  them  with  hope  and  coi:] 
dence  of  success  and  victory.''     (See  War-Honnet.  ) 

The  wings  of  the  bald-headed  eagle  are  prized  for  fans,  and  ti| 
large  bones  of  eagles'  and    hawks'  wings  are  use(i   for  whistles. 
Whistles.) 

Deaf-imites  make  their  sign  for  Hird,  aiul  then  iiulicate  a  crooks 
bill,  or  beak. 

Early.     If  early  in  the  morning  is  meant,  make  signs  for  1)at| 
ureak.  and  Lini.K  ;  if  early  in  the  evening,  make  signs  for  Sun  I'a-: 
ING  uKi.ow  Western  Horizon  and  lor  Little. 

Deaf-mutes  indicate  the  first  by  holding  right  forearm  under  iel 
wrist,  back  t)f  hand  down,  and  bending  it  up,  so  that  it  will  ■^'\m 
a  little  above  left  hand  ;  for  early  evening,  the  right  wrist  is  put  dvq 
left  and  the  hand  bent  down;  the  left  forearm  is  lield  horizont;ilh ; 
front  of  left  breast  in  both  cases. 

Ear-ring.     Conception  :    L(jng    narrow    pen<lant.      Hold  the  eii 
tended  index  fingers,  pointing  tiownwards,  others  and  thumbs  close< 


LARTH—EAT. 


'59 


rs.  Makel 
back  uiJ 
: ;  lay  th;l 
ri^^ht  andl 
,  about  url 
hen  niak;| 
l-featluT;. 

and  Bau| 
Crookei 

»y  call  ihl 
talisiiuinil 
ie(i  in  liJ 
tribes  ()nl;| 
I  feather 
should  tml 
■ople  killecl 
|:reatt(l  an| 
lvc>.,  ai'A 
ancieiiu 

\  it  soar 

it  chicnij 

to  recdii.- 

and  coiitj 

IS,  and  ti.] 
listlcs.  t>( 


se 


0  a  croo 


ke 


1.  fur  l)\i 
Sun  I'A-' 

iuhU  r  iej 

will  ;M>i4 

is  iiut  <iv«( 

rjzunt.-.lh : 

olil   ll"'  ^1 
nnbscloM'J 


aldiigside  of  ears,  backs  of  hands  towards  head  ;  shake  the   hands 
blightly  so  as  to  give  a  tremulous  motion  to  index  fingers. 

I  liave  seen  ear-rings  worn  by  Indian  women  a  toot  long  and 
about  an  inch  wide,  made  of  little  shells  alxnit  an  inch  in  length. 
Strips  of  bright-colored  shells  are  much  sought  after  for  this  purpose. 
Sometimes  a  large  ring  is  fastened  to  tlie  ear,  and  pendent  from 
thf  ling  there  will  be  rectangular-shaped  decorations. 

The  oars  of  male  and  female  children  are  cut  usually  by  the  medi- 
ciiif-Mian  of  the  camp  at  some  religious  festival.  They  are  not 
pierced,  but  slit ;  sometimes  three  or  four  holes  are  made,  and  a  fringe 
of  ]jendants  hung  from  them. 

Deaf-mutes  form  a  circle  with  the  iiid  x  and  thumb  of  right  hand, 
other  fingers  closed  ;  pinch  the  lobe  of  right  ear  between  tips  of 
tluunb  and  index,  and  then  lower  the  hand  slightly,  with  tremulous 
motion  to  indicate  the  pendant. 

Earth.     Point  with  llie  right  intlex  finger  to  the  ground. 

Most  of  tlie  tribes  call  tiie  earth  Mother  or  Grandmother.  A 
I  Sioux  chief  said  to  nie,  "  The  earth  is  God's  wite.  She  was  created, 
and  had  inside  of  her  all  that  was  necessary  for  our  existence,  and  we 
to-day  <all  her  mother  because  we  get  from  her  all  that  we  want,  as 
an  infant  is  nourished  from  its  mother's  breast.  Tiie  Great  Spirit 
1  went  to  the  sky  as  the  Great  Father.  He  told  us  to  pray  to  him, 
and  said  ids  soldiers  should  be  the  Thunder-Bird  and  Rivers. 
These  soldiers  would  give  to  his  oliedient  children  the  rain  and  the 
iiioisture,  and  would  punish  the  wicked  by  drowning  and  by  the 
li;;htning-stroke.  Man  learned  from  the  Thunder-Bird  to  make 
hows  and  arrows.  The  Great  Spirit  is  now  called  Grandfather,  and 
Itiie  earth  Grandmother." 

Eat.  Bring  the  tips  of  the  fingers  of  nearly-compressed  right 
lliand,  in  front  of,  close  to,  and  little  over  mouth,  l)a(  k  of  hand  to 
lleft  and  front,  fingers  i)ointing  towards  face  and  a  little  downwards; 
|liy  wrist  action  move  the  hand  downwards,  tips  passing  a  little  below 
and  (lose  to  nioulh.  To  represent  eating  rapidly,  or  eating  a  great 
Ideal,  as  at  feasts,  or  many  people  eating,  both  hands  are  used,  left 
liciiiL;  fixed  sindlarly  to  right,  hands  passing  round  each  other  by 
rotary  uiotion. 

liie  Jesuit  j)ricsts  have  certainly  obtained  a  great  influence  over 

le  Flatheads,  Nez  Perces,   Kootenays,    I'end  d'Oreilles,  and  other 

lulians,  who  jiartially  subsist  themselves  on  fish,  berries,  roots,  etc., 

iiile  they  have  not  over  the  Plains  Indians. 

It  has  been  su])posed  that  the  meat  dii't  of  the  latter  makes  them 
more  hardy,  energetic,  and  warlike,  more  restive  against  restraint  of 
Iny  kiixl,  than  are  those  who  subsist  only  on  fish  and  vegetables,  and 

have  thought  that  the  peculiar  nature  and  many  of  the  ciiaracter- 

Bti(s  i)f  the  Ute  Indians  were  due  to  their  meat  diet.  Deer,  elk, 
tti  .  have  been  and  are  still  very  plentifiil  in  their  country,  and  arc 
Ju:r  inincijial  subsistence;  but  after  reasoning  all  this  out  to  my 
|nti:f  s.itisfaction,  I  came  across  an  article  on  Hindu  Households, 
t>v  W  illiam  Knighton,  in  the  Fortnightly  Review  for  June,   i88i, 


i6o 


EAT. 


which  somewhat  qualifies  my  opinion.  He  says,  "Among  the 
higher  castes  the  food  consists  chiefly  of  wheat  and  maize,  flour, 
grain,  pulse,  clarified  butter  or  ghee,  milk  and  sweets;  fish  and  meats, 
j)articularly  mutton  and  fowls,  are  not  objected  to  by  the  lower  castes 
if  they  can  jjrocure  them,  but  beef  is  an  abomination  as  coming  from 
a  sacred  animal,  and  pork  is  abhorred  as  vile  and  as  containing  the 
germs  of  disease, — only  outcast  Hindus  partake  of  these  last. 

"  Like  the  Buddhists,  the  higher  castes  of  Hindus  reverence  the 
sanctity  of  life.  They  are  warned  by  their  religious  writings  against 
shedding  blood,  against  the  infliction  of  pain,  against  the  taking  of 
life.  They  hold  every  living  animal  as  sacred  as  a  human  being.  In 
Bengal,  however,  fish  is  very  generally  used  a.s  an  article  of  diet  l)y 
all  classes,  in  contradiction  to  their  religious  tenets.  Nor  does  this 
abstinence  from  animal  food  im|)air  the  physical  strength  or  warlike 
vigor  of  the  best  classes  of  Upper  India.  The  Mahratta  cavalry 
have  been  ])raised  for  endurance  and  courage  by  all  out  writers,  and 
the  Gurkas  and  Telingas  are  admitted  to  make  first-rate  soldiers,— 
wiry,  obedient  to  discipline,  ready  to  endure  fatigue  and  hardsiiip, 
and  by  no  means  deficient  in  energy  or  courage." 

Mr.  Dunbar  claims  the  Pawnees  have  a  saying  that  "even  the 
dogs,  it  is  well  (fur  them)  to  eat  in  peace,"  which  sertms  to  indicate 
that  to  the  Pawnee  eating  was  an  act  which  claimed  something  of 
deferential  respect.  Without  inquiring  whether  the  apparent  spirit 
of  this  maxim  was  always  observed,  it  may  at  least  be  truly  said  tliat 
the  question  of  what  he  sliould  eat  \va.N  perhaps  as  i)Otent  as  any  otiier 
that  influenced  him  timing  life.  It  demanded  ever  his  serious  thought, 
provoked  his  ingenuity,  taxed  his  energy,  and  largely  controlled  his 
movements  during  the  entire  year.  VVhen  travelling  tliey  had  hut 
one  meal  a  day,  at  the  close  of  the  day's  march,  but  when  at  homo 
they  cooketl  and  ate  as  often  as  hunger  prompted.  The  ability  and 
reailiness  to  eat  whenever  occasion  offered  was  in  their  estimation  an 
exponent  of  health,  and  if  an  invalid  failed  to  take  food  at  all, 
hope  <if  recovery  was  immediately  relinquished. 

Their  food  was  in  the  main  coarse,  but  wholesome.  The  staple 
articles  of  daily  fare  were  buffalo-meat  and  corn.  The  flesh  o{  smaller 
game,  and  when  on  the  hunting-grounds  that  of  the  buffalo  also,  wi^ 
eaten  fresh,  but  for  the  greater  part  of  the  year  they  had  only  tec 
dried  flesh  of  the  latter.  Dried  meat  was  frequently  eaten  raw,  a 
mouthful  of  lean  and  ot  fat  alternately,  to  facilitate  mastication  ami 
deglutition,  and  in  case  of  exigency  fresh  meat  was  so  taken,  but 
usually  both  were  cooked.  The  more  common  way  of  preparin;^ 
was  by  boiling  ;  hence  one  of  the  most  important  articles  of  house- 
hold furniture  was  a  large  vessel  for  this  purpose.  Prior  to  coming 
in  contact  with  the  whites  they  used  rude  pottery  of  their  own  man- 
ufacture. Such  ware  was  in  use  in  cooking  with  the  poorer  portion 
of  the  tribe  till  quite  recently.  Their  favorite  method  was  to  boil 
the  meat  alone,  or  with  corn  and  beans,  tdl  the  whole  wa^  reduced 
to  a  pulpy  mass,  and  eat  it  as  a  thi(  k  soup  with  spoons.  If  time  or 
appetite  did  not  i«rmit  this,  it  was  simply  boiled.     Fresh  meat,  and 


EATEN  ENOrCIf—EGG. 


i6l 


sometimes  dried  meat  if  sufficient  fat  adhered,  was  also  broiled  by 
bciiii;  lield  in  suitable  pieces  over  coals.  Another  usual  way  of  pre- 
paring the  former  was  to  cover  large  pieces  in  a  bed  of  coals  till  suf- 
ficiently cooked.  This  method  was  in  high  rei)ute,  as  it  preserved 
most  of  the  native  juices  in  the  meat  and  rendered  it  especially 
pahitable. 

There  were  a  number  of  wild  plants,  the  root  or  fruits  of  which 
afforded  a  partial  subsistence  at  certain  seasons.  The  poorer  people 
were  sometimes  obliged  to  live  almost  entirely  upon  food  of  this 
kiiitl.  Among  the  edible  roots  were  tlie  wild  jiotato  (If^oimva  pan- 
(liini(u),  wild  turnip  {Arisacma  triphyllum),  pomme  blanche  (Psora- 
Im  nciilenta),  ground-bean  (Apios  tuberosa),  cuciimber-root  i Medeola 
Vir^iiiica),  a  sort  of  artichoke  ( He/ian/hus  liorflnicoUes),  and  some 
other-,  that  I  was  never  able  to  determine.  A  species  of  mushroom 
f,'ro\\ing  freely  in  some  localities  on  the  prairies  was  sometimes  gath- 
ereii  in  considerable  quantities.  The  umbels  of  the  large  milkweed 
•  Axclipias  cornuti)  were  cut  when  in  bloom,  with  the  tender  extremi- 
ties of  the  stalks,  and  boiled  as  a  relish.  When  travelling  in  the 
suiinner  they  often  picked  and  ate,  as  a  preventive  against  thirst,  the 
fruit  of  the  groiuid-plum  {Astrai!;alus  caryocarpttss.  Various  wild 
fruits,  as  strawberries,  plums,  cherries  (esjjecially  the  san<l-cherry ), 
ami  grajjcs  were  gathered  in  their  season  and  eaten  fresh,  or  dried 
for  preservation,  in  the  latter  state  they  were  much  used  in  flavor- 
ing other  dishes. 

lireakfast  is  the  only  regular  meal  with  Indians  ;  or  rather,  the 
only  meal  taken  at  a  regular  hour  each  day.  Meals  are  prei)ared  at 
other  times  whenever  they  are  hungry,  and  whoever  may  be  present 
when  it  is  ready  is  asked  to  partake. 

Deaf-mutes  use  same  signs  for  Eating. 

Eaten  Enough.  Conception  :  Filled  to  throat.  Make  sign  for 
Mai;  then  bring  spread  thumb  and  index  finger  of  rigiu  hand  in 
front  of  and  close  to  breast,  index  and  thumb  horizontal,  other  fingers 
(loMil,  back  of  hand  to  loft  and  front;  move  the  hand  upwards  till 
ahout  height  of  chin.  To  emphasize,  "making  a  royal  meal,"  add 
sij;n  for  Brave. 

Heaf-mine^  make  same  sign,  not  using  1?r.\ve,  of  t  ourse  ;  some- 
tiuKs  kiioiking  the  back  of  extended  right  hand  against  under  side 
v)t'  I  hin. 

Effort  Conception  :  Making  a  push.  Hold  both  dosed  hands 
ill  ln>nt  of  and  close  to  lueast,  left  hand  nearest  body,  ba(  k  nearly 
to  tront,  back  of  right  hand  nearly  to  right,  hands  same  height, 
right  few  inches  in  advance  and  aliout  ten  inches  to  right  of  left 
h.uitl  ;  jjush  the  hands  firmly  and  determinedly  to  front. 

This  sign  is  used  in  many  ways,  and  might,  perhaps,  more  properly 
li.iv-  been  described  imder  Mi'ST  or  Push. 

Egg.  Make  signs  for  liiRD,  ami  such  additional  gestures  as  will 
i'ieiuify  it,  for  Parturition,  and  represent  the  size  of  the  egg  by 
clasping  with  left  hand  the  compressed  and  partially-closed  right,  in 
front  of  body. 

II 


l63 


ELK— ENTER. 


Deaf-mutes  hold  the  hands,  with  index  and  second  fingers  ex- 
tended and  touching,  other  fingers  and  thumbs  closed  ;  cross  these 
fingers  as  in  the  Indian  sign  for  Trade,  and  then  from  this  position 
turn  the  hands,  by  wrist  action,  so  that  these  fingers  point  down- 
wards. 

Elk.  Conception  :  Horns.  Bring  the  hands  alongside  of  head, 
palms  towards  it,  fingers  and  thumbs  extended,  separated,  and 
pointing  upwards;  move  the  hands  by  wrist  action  to  front  and 
rear  two  or  three  times,  keeping  tiiem  about  parallel  to  sides  ot 
head. 

Deaf-mutes  make  signs  for  Laroe  Deer. 

Elope.  To  induce  a  woman  to  elojje  is  to  Steal  her,  and  tiie 
proper  signs  for  this  are  made,     (See  Courtship.) 

Encamp.  Make  sign  for  Camp  without  making  sign  for  Tepee. 
This  is  the  general  sign  for  going  into  camp  or  bivouac. 

End.  Conception  :  Cut  ofT.  Hold  left  hand,  back  to  left  and 
front,  in  front  of  left  breast,  fingers  extended,  touching,  pointing  to 
front  and  right ;  bring  right  hand,  back  to  right  and  front  over  and 
in  front  of  left,  fingers  extended,  touching,  and  pointing  to  left  and 
front;  strike  downwards  with  lower  edge  of  right  hand;  th"  right 
hand  is  held  so  that  palm  will  just  graze  finger-tips  of  left  hand  as  it 
is  moved  downwards.     The  sign  for  Finished  is  also  used. 

Deaf-mutes  make  the  same  sign,  frequently  holding  the  left  fore- 
arm horizontal  and  moving  right  hand  over  it,  lower  edge  resting  on 
it,  and  then  as  it  reaches  the  finger-tips,  is  dropped  down  sharply. 

Enemy.  One's  enemy  or  enemies  would  be  expressed  by  the  sign 
for  People  or  Men  against  whom  one  went  to  war,  or  people  one 
did  not  shake  hands  with  ;  signs  for  Friend  and  No. 

The  Mandans,  Gros  Ventres,  and  Arickarees  simply  make  sign 
for  Sioux. 

I  have  also  seen  signs  for  want  to  fight  or  go  to  war  against  them 
made  for  Enemy,  and  rarely  gestures  for  a  person  of  another  kind, 
or  on  the  otlier  side. 

Deaf-mutes  hold  the  hands  as  in  their  sign  for  Friend,  and  then 
suddenly  draw  the  hands  apart  several  inches,  carrying  right  to  rigiit, 
left  to  left,  and  extending  index  fingers,  others  and  thumbs  closed, 
right  index  pointing  to  left,  left  to  right. 

Energetic.  To  say  a  man  is  energetic  would  be  exjjressed  by  say- 
ing he  is  a  pushing  man  ;  and  to  em])hasize  it,  add  sign  for  Brave,— 
oravely  energetic,  strong  in  his  efi'orts. 

Enlist.     Make  sign  for  Work  or  Make,  and  sign  for  Soldier. 

This  is  used  only,  I  believe,  where  enlisted  scouts  have  been  em- 
ployed. 

Enough.  There  is  no  general  sign  for  this.  I  never  saw  it  used, 
excei)t  in  the  sense  of  eaten  enough,  and  this  is  very  rare.  The 
sign  for  Full  is  sometimes  made,  but  hardly  in  this  sense. 

Enter.  (To  enter  a  lodge  or  house.)  Conception:  Stooping  po- 
sition in  entering  a  lodge.  Make  sign  for  Lodge  or  House;  then 
hold  partially-compressed  and  slightly-curved  left  hand  well  out  to 


EQUAL— EXCHANGE, 


163 


the  front  and  centre  of  body,  back  of  hand  upwards  and  slightly  to 
front,  fingers  pointing  to  right;  bring  the  partially-compressed  right 
lianfl  a  little  higher  and  nearer  the  body  than  left  hand,  back  of 
hand  up,  fingers  pointing  to  front  and  downwards;  move  the  right 
hand  downwards  and  outwards,  back  touching  left  i)alm  and  lower 
edge  as  it  ])asses  under.  To  express  the  idea  of  some  one's  entering 
a  lodge  in  which  yon  were,  or  of  some  one  coming  into  your  lodge, 
hold  left  hand  in  above-described  position,  but  nearer  the  boily  ; 
tarry  partially-compressed  right  hand  in  front  of  and  little  lower 
than  left,  back  of  hand  nearly  outwards,  fingers  pointing  upwards 
and  towards  body  ;  move  the  hand  in  towards  body,  slightly  upwards, 
<■(■)  that  back  shall  graze  lower  edge,  and  slightly  touch  left  palm  as 
it  passes.  Continue  movement  till  right  hand  passes  above  left, 
between  it  and  body. 

The  opening  to  a  lodge  being  a  small  triangular-shaped  hole,  ajiex 
above  it,  it  is  necessary  to  stoop  to  enter,  hence  the  sign.  The 
gestures  for  entering  and  making  one's  exit  from  a  lodge  are  about 
the  same  ;  but,  as  a  rule,  the  right  hand  turns  up  more  in  the  latter 
sign  after  passing  under  left. 

Deaf-mutes  make  the  same  sign. 

Equal.  Conception;  Even  race.  Bring  hands  in  front  of  breast, 
backs  up,  index  fingers  extended,  pointing  to  front,  other  fingers 
and  thumbs  closed,  index  fingers  about  two  inches  apart,  and  in 
same  horizontal  plane;  move  the  hands  simultaneously  to  front, 
keeping  index  fingers  in  same  relative  position,  tips  opposite.  This 
is  part  of  the  sign  for  Race,  and  represents  the  two  horses  or  men 
as  "coming  out  exactly  alike,"  "just  even." 

1  have  also  seen  the  hands  moved  upwards  and  to  front,  and  place 
the  index  fingers  side  by  side,  'i'his  more  particularly  in  regard  to 
the  influence  and  power  of  two  chiefs,  and  similar  expressions. 

Deaf-mutes  bring  index  fingers  together,  as  in  Indian  sign  tor 
Marry. 

Escape.  Cross  the  wrists,  hands  closed,  separate  them  sharply  by 
swinging  right  to  right  and  upwards,  left  to  left  and  u])wards  ;  then 
make  sign  for  Go.  Sometimes  the  sign  for  Lost  is  made  before  Go, 
and  then  the  latter  made  beyond  left  hand,  combining  signs  for  Lost 
and  Go. 

Deaf-mutes  wrench  hands  apart,  and  then  make  their  sign  for  Go. 

Evening,  Make  gesture  for  sun  sinking  in  western  horizon,  signs 
for  Night  and  for  Little, — the  beginning  of  night. 

See  PEARLY  for  deaf-mute  gesture. 

Every  Day.  Make  sign  for  Day,  and  repeat  it  several  times. 
Tins  is  difficult  to  express  accurately  by  gesture.  I  have  also  seen 
signs  for  Day  and  Often  made. 

Deat-mutes  hold  the  closed  right  hand,  back  to  right,  thumb  ex- 
tended and  pointing  upwards,  in  front  of  right  shoulder  (sign  for 
Day)  ;  then  move  hand  to  front  by  gentle  jerks  (day  after  day). 

Exchange.  The  usual  sign  in  the  North  is  to  bring  the  hands  in 
front  of  body,  index  fingers  extended,  others  and  thumbs  closed. 


■"^•'w  -mnfaiit  ri 


164 


EXCITE— EXTERMINATE. 


back  of  right  hand  to  right  and  front,  back  of  left  to  left  and  front, 
right  hand  sonic  inches  higher  than  left,  right  index  over  left  ;  Iowlt 
the  right  liand,  crossing  index  fingers  at  right  angles  between  first 
and  second  joints,  side  of  rigiit  index  resting  on  left. 

In  the  Soutii  the  more  comniuii  gesture  is  to  hold  hands  in  front 
of  shoulder,  bac  k  of  right  to  right,  left  to  left,  index  fingers  ex- 
tended and  pointing  to  front  and  upwards,  other  fingers  and  tluinib 
closed;  move  the  right  hand  to  left  and  downwards  on  curve,  left  to 
right  and  downwards  on  curve,  right  hand  passing  above  but  close 
to  left  ;  terminate  movement  when  wrists  are  crossed. 

The  above  signs  are  used  for  Tradk,  Buy,  Sell;  in  fact,  any  ex- 
change ;  and  1  have  seen  both  used  in  the  North  as  well  as  the 
South,  but  the  first  is  the  more  common  one  in  the  North,  and  the 
latter  in  the  South.  I  at  first  thought  that  the  Southern  sign  was 
useil  more  in  the  sense  of  an  uncompleted  act  of  exchange,  buyiiiL;, 
etc.,  but  this  distinctioii,  though  sometimes  made,  is  not  usually 
observed. 

Deaf-mutes  make  signs  to  denote  Giving  and  Receiving,  holding 
closed  right  hand  near  breast  and  reaching  well  out  with  left  with  a 
grasping  motion  ;  the  left  hand  is  then  brought  in  towards  body, 
right  carried  out  over  left,  and  when  well  out,  opened. 

Excite.  Conception:  Heart  flutters.  Make  sign  for  Hkakt; 
then  turn  the  hand,  by  wrist  action,  so  that  back  shall  be  to  right 
and  front,  fingers  extended,  slightly  separated  and  pointing  upwards; 
raise  the  hand,  giving  the  fingers  a  tremulous,  wavy  motion  ;  one  is 
alarmed,  excited,  or  frightened,  his  heart  flutters  up  in  his  thrcjal, 
and  joy  sometimes  produces  the  same  action. 

I  have  also  seen  both  hands  used,  as  though  the  whole  body  was 
in  a  tremor.  Sometimes  sign  for  Heart  is  made,  and  then  a  vibra- 
tory motion  given  with  right  hand,  to  indicate  throbbing;  then  a 
motion  with  both  hands,  to  denote  a  lifting  up  of  the  heart,  and  an 
excited  respiration  indulged  in. 

Deaf-mutes  indicate  an  increased  flow  of  blood,  or  a  palpitating 
action  of  the  heart,  by  holding  extended  left  land  some  inches  in 
front  of  heart,  placing  extended  right  between  it  and  body,  and 
striking  left  palm  with  back  of  right. 

Exterminate.  Conception  :  Wiped  out.  Hold  left  hand  in  front 
of  body,  palm  up,  fingers  extentled,  touching,  pointing  to  front  and 
right ;  bring  palm  of  extended  right  hand  just  over  left  wrist,  finders 
extended,  touching,  and  pointing  to  left  and  front ;  move  the  right 
hand  outwards  and  to  right,  pressing  palms  together ;  terminate 
motion  after  right  hand  passes  some  inches  beyond  left.  This  is  as 
though  '*  wiped  out  with  one  blow,  one  effort,"  etc. 

Frequently  to  indicate  a  more  complete  action,  to  emphasize,  the 
palms  are  pressed  together,  and  a  circular  motion  given  to  each. 
This  gesture  is  much  used.  If  a  village  is  surrounded  and  destroyed, 
if  disease  kills  a  portion,  if  there  is  no  grass,  no  wood,  no  water, 
the  same  sign  is  used.     (See  All  Gone.) 

Deaf-mutes  make  similar  sign. 


FAINT— FALL. 


165 


F. 


Faint.  Make  sign  for  Die  and  for  Recover.  Sometimes  the 
sign  for  By  Itself  is  made  before  recover. 

It  is  difficult  to  see  tlie  fore  e  of  tlie  metaphoric  idiom  used  in  this 
fonnection,  hut  it  seems  to  indicate  a  peculiar  manner  of  dying; 
deatii  aU)ne,  not  the  final  departure  of  the  spirit  and  decay  of  the 
l)0(ly,  hut  death  disassociated  from  any  and  all  of  these  influences. 
I  have  seen  other  signs  made,  such  as  Sn  K,  I.yin(;  Down,  and 
Recover,  and  others  indicating  an  excessive  trembling. 

Deafmutes  indicate  the  white  color  coming  into  face,  and  lie 
over,  as  though  sleeping. 

Fainting  is  universally,  I  believe,  looked  upon  as  death,  and  whilst 
in  this  condition  the  belief  prevails  that  the  soul  visits  the  abode  of 
dejurted  spirits.  The  following  story  told  me  by  the  Sioux  orator 
and  chief  Running  Antelope  is  typical  of  all  such  accounts: 

"A  young  man,  an  orphan,  called  Little  Fox,  died,  and  went  to 
the  Happy  Hunting-Ground  in  the  South,  where  he  found  all  his 
kinsfolk.  When  he  returned  to  life,  he  said  that  he  had  only  come 
bark  for  a  time;  that  he  was  going  to  return — i.e.,  go  back  to  the 
land  of  the  dead — the  following  winter.  He  said  the  people  in  the 
spirit-land  were  the  same  as  when  living  here.  Those  who  had 
killed  enemies  had  their  faces  blackened  and  the  featl^-rs  on  the 
head  to  show  it.  They  told  him  that  there  was  no  use  in  his  staying 
here,  where  there  was  only  a  remnant  of  his  people,  but  to  come 
there.  A  cousin  of  this  young  man  had  been  killed  in  battle  with 
a  war-bonnet  on,  and  he  was  scalped,  but  the  young  man  saw  him, 
dressed  just  as  he  was  when  killed,  and  an  old  man  was  singing  his 
l)raises.  This  old  man  told  Little  Fox  that  he  ought  to  have  come 
in  the  way  that  his  cousin  did,  as  a  chief,  because  he  had  been  killed 
in  battle  like  a  brave  man." 

Rmining  Antelope  said  he  got  this  account  from  Little  Fox  in 
person,  and  that  the  young  man  was  dead  for  twenty-four  hours, 
and  the  following  winter  died  for  good  and  all  ;  just  as  he  had  said 
he  would. 

Fall.  (Season.)  Indicated  by  leaves  falling  from  trees.  (See 
Season.) 

Deaf-mutes  use  the  same  sign. 

Fall.  (Water.)  Make  proper  signs  for  Stream,  and  then  hold  left 
hand,  back  out,  in  front  of  body,  fingers  extended,  touching,  and 
pointing  to  right;  bring  right  hand,  ])alm  down,  fingers  extended, 
slightly  separated,  and  pointing  to  front,  in  rear  of  and  little  higher 
tlian  left  hand  ;  move  the  right  hand  to  front,  and  as  fingers  pass 
over  left  index  turn  them  down  and  give  them  a  tremulous,  wavy 
motion  ;  terminate  movement  when  riglit  hand  has  passed  left.     This 


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gesture  is  very  suggestive, — the  left  hand  represents  the  wall  of  rock 
or  o'  ler  material;  the  right,  the  water  moving,  breaking  at  the  fall, 
and  the  quivering  motion  as  it  goes  down. 

Deaf-mutes  indicate  the  fall  of  the  water  with  rotary  motion  of 
hands. 

Fall  (To ;.  Hold  right  hand,  back  up,  in  front  of  centre  of  body, 
several  inches  from  it,  fingers  extended,  touching,  pointing  to  left 
and  front ;  sweep  the  hand  on  a  curve  upwards,  outwards,  and  to 
right,  and  then  downwards,  at  same  time  turning  hand  palm  up, 
terminating  motion  when  arm  is  pretty  well  extended  and  a  little 
lower  than  when  starting.  This  is  used  in  such  expressions  as  "  shoot- 
ing a  person  and  have  him  fall  off  his  pony;"  or  "striking  him  and 
have  him  fall  off;"  "riding  against  anything  and  falling  off;" 
"shooting  anything  and  have  it  fall  over,"  etc. 

Deaf-mutes  hold  the  tips  of  the  extended  and  separated  index  and 
second  fingers  of  right  hand  perpendicularly  on  left  palm,  other 
fingers  and  thumb  closed,  and  then,  by  wrist  action,  turn  the  hand 
and  lay  these  fingers  down  on  left  palm. 

Fame.  An  Indian  glories  in  his  war  achieven>ents,  which  bring 
him  about  all  the  glory  he  knows  of  or  cares  for.  Therefore,  to  ex- 
press fame,  or  the  idea  that  a  man  was  famous,  you  would  say  he  was 
a  Chief,  Brave.  His  tribe  knew  it,  and  the  adjacent  tribes  knew  it, 
and  perhaps  add  that  they  were  Afraid  of  him.  Wise  in  council! 
Brave  in  war  !     These  are  their  highest  eulogies. 

Deat"mutes  make  their  sign  for  Talk  with  both  hands,  moving  the 
hands  well  out  to  right  and  left, — one's  words  spread  out  over  the 
country. 

Farm.  Make  signs  for  Corn  and  for  Work.  This  is  the  general 
sign.  To  particularize,  state  what  was  planted.  Some  tribes  hold 
hands  as  in  Road,  and  then  to  front  as  though  scooping  up  some- 
thing, and  add  signs  for  Planting,  and  sometimes  the  growing  ot* 
whatever  is  planted  is  indicated. 

Deaf-mutes  make  their  sign  for  Ploughing. 

There  can  be  no  question,  I  think,  but  that  the  Indians  farmed 
much  more  extensively  before  the  advent  of  the  white  race  than  tiiey 
ever  have  since.  Improved  weapons  and  ponies  for  transportation 
have  caused  them  to  abandon  agricultural  pursuits  and  become 
nomadic.  The  history  of  the  Mound-Builders,  so  far  as  is  known, 
illustrates  this  point  forcibly. 

Farther.  In  speaking  of  two  places,  and  to- express  the  idea  of 
one  being  farther  away  than  the  other,  mention  the  nearest  place  and 
make  sign  for  Close  ;  then  the  other  place,  and  make  sign  for 
Distant. 

Deaf-mutes  use  the  same  signs. 

Fast.  Conception  :  Pass  by.  Hold  left  hand,  back  to  left,  in 
front  of  body,  fingers  extended,  touching,  and  pointing  to  front ; 
bring  right  hand  back  to  right,  several  inches  in  rear  of  and  slightly 
to  right  of  left,  fingers  extended,  touching,  pointing  ^o  front  and  down- 
wards ;  carry  right  hand  swiftly  past  left  and  close  to  i^  and  as  it 


FAT—FEAS'l. 


167 


passes,  by  wrist  action  raise  the  hand  so  that  fingers  will  point  up- 
wards and  to  front. 

Deaf-mutes  make  about  the  same  gesture. 

Fat  (Animal's).  For  a  human  being,  say  the  person  has  a  Big 
Belly.  For  the  brutes,  bring  the  closed  hands  well  out  in  front  of 
breast,  edges  pointing  to  front,  backs  about  upwards,  knuckles  of 
index  fingers  touching,  knuckles  of  little  fingers  somewhat  higher 
than  those  of  index  (this  represents  tiie  back  of  the  animal)  ;  then 
separate  the  hands,  moving  them  on  slight  curves,  right  upwards  to 
right  and  downwards,  left  upwards  to  left  and  downwards.  To  ex- 
press the  idea  that  they  were  getting  in  good  condition,  growing 
fat,  move  the  hands  rather  slowly  and  with  sliglit  jerks  (growing 
round).     (For  Fat,  Greasy,  see  Bacon.) 

Deaf-mutes  hold  hands  as  in  Indian  sign  for  Bacon,  and  then 
drop  the  right,  repeating  motion,  to  denote  the  dripping. 

Father.  Bring  the  compressed  right  liand,  back  nearly  outwards, 
in  front  of  right  or  left  breast,  tips  of  fingers  few  inches  from  it ; 
move  the  hand,  mostly  by  wrist  action,  and  gently  tap  the  breast 
with  tips  of  fingers  two  or  three  times ;  then  make  sign  for  Male. 
Some  Indians  tap  right  breast  for  father  and  left  for  mother. 

Deaf-mutes  make  sign  for  Male,  and  then  holding  hands  fixed  as 
in  tiieir  sign  for  Baby,  but  a  little  higher,  move  the  hands  to  front 
and  upwards. 

Father-in-Law.     Make  sign  for  wife's  or  husbana's  Father. 

Deaf-mutes  make  sign  for  Fathek  and  for  "  L." 

Feast.  Make  signs  for  Work,  for  two  or  three  Kettles  in  a  row, 
for  Bring  (from  several  directions),  first  part  of  sign  for  Council, 
and  for  Eat  (this  latter  several  times  or  with  both  hands). 

Deaf-mutes  simply  make  sign  for  Rating  with  both  hands. 

Feasts  are  of  daily  occurrence  in  a  large  camp  and  form  an  essen- 
tial part  of  every  ceremony,  either  of  business  or  pleasure.  The  ma- 
terials for  the  feast  are  prepared  by  the  women,  and  are  left  in  the 
lodge  in  the  several  kettles,  etc.  The  men  gather,  usually  bringing 
their  dishes,  and  one  or  two  of  the  young  warriors  serve  the  food. 
As  a  rule,  the  women  are  not  allowed  in  the  lodge  during  any  cere- 
monial or  important  feast.  Something  in  the  manner  of  grace  is 
said  by  each  man  before  and  after  eating,  such  as  "I  am  a  soldier  ! 
I  Axw  a  chief!  all  the  strong  hearts  join."  Seated  in  a  circle,  broken 
at  the  entrance  to  the  lodge,  the  man  at  one  end  begins  with  one  of 
the  above  remarks,  and  each  one  in  succession  repeats  it  after  him 
around  to  the  other  end.  If  any  one  is  not  able  to  eat  all  that  is 
placed  before  him,  and  no  one  alongside  will  "  help  out,"  a  present 
must  be  made,  either  to  the  giver  of  the  feast  or  to  some  of  the  poor 
of  the  camp.  Among  the  Cheyennes,  after  everything  is  ready  and 
hetore  commencing  to  eat,  the  oldest  man  in  the  party  solemnly  fills 
a  i)ipe,  and  holding  it  towards  the  heavens,  says,  "You  gave  me  thi? 
pipe  to  smoke,  now  I  will  fill  it  and  give  you  the  first  puff  of  smoke 
from  it.  1  want  you  to  help  me,  and  ht  ^ars  are  open  to  hear  you." 
Then  a  small  portion  is  taken  from  eacii  dish  of  the  different  kinds 


i68 


FEASr. 


of  food.  At  least  six  pieces  are  selected  and  given,  one  to  each  of 
the  four  winds,  one  to  their  Grandmother  the  earth,  and  one  to  tlieir 
Grandfather  the  God  above;  whilst  holding  the  latter  up  the  old 
man  says,  "  I  offer  this  to  you  :  I  am  going  to  eat  to-day,  and  I 
give  you  first  a  portion  of  it.  I  hope  that  what  I  eat  may  not  hurt 
me  but  do  me  good,  and  that  what  I  give  you  may  do  you  good. 
I  ask  you  to  give  health  to  me  and  to  my  children,  that  my  cliil- 
dren  may  all  grow  up  to  be  men  and  women.  Give  us  plenty  of 
buffalo  to  kill  and  plei  .y  of  grass  on  the  earth  for  all  animals  to 
eat." 

Sometimes  a  man  makes  the  feast  in  order  to  gain  popularity,  or 
sometiiing  may  be,  as  their  phrase  is,  "  troubling  him,"  and  he  says 
to  the  Great  Spirit,  "I  will  make  a  feast  for  my  people,  and  you, 
and  they,  and  myself  will  eat  it." 

At  some  feasts  guests  are  permitted  to  take  home  some  small  por- 
tions for  their  children  as  sacred  food,  especially  good  for  them  be- 
cause it  came  from  a  feast. 

Among  the  Cheyennes  and  some  other  tribes  a  murderer  is  not 
allowed  to  attend  any  of  the  ceremonial  feasts. 

Mr.  Dunbar  says  of  the  Pawnees,  that  during  their  stay  in  the  vil- 
lages or  encampments,  if  food  was  plenty,  much  of  the  time  of  the 
men  was  spent  in  feasting.  Any  one  was  at  liberty  to  make  a  feast 
as  he  had  the  means.  Tliese  entertainments  were  usually  had  in  the 
early  part  of  the  day ;  still,  they  might  occur  at  any  hour.  It  was 
not  infrequent  that  guests  were  called  from  sleep  in  the  dead  of 
night  to  attend  a  feast,  and  seemed  to  participate  with  unimpaired 
zest.  When  a  man  had  resolved  to  give  a  feast,  he  ordered  his  wife 
to  hang  the  kettle  over  the  fire,  and  fill  it  with  corn  and  beans,  or 
meat,  and  water  suffic'  mU  for  boiling.  Tin's  was  done  in  the  evening. 
If  several  courses  were  to  be  served,-  the  viands  were  all  set  to  cook 
in  different  kettles.  Early  the  following  morning  he  called  in  two 
acquaintances,  who  were  to  serve  on  the  occasion.  After  smoking 
with  them,  he  bade  one  to  go  and  invite  the  first  chief  of  the  band, 
or,  in  his  absence,  the  second.  The  chief  was  expected  to  bring  his 
pipe  and  a  supply  of  tobacco.  After  all  had  smoked,  the  host  toin- 
municatcd  his  intention  to  the  chief,  who  thereupon  directed  the  two 
apparitors  to  go  about  the  village  and  invite  such  jjersons  as  he 
named.  The  kettle  (or  kettles)  was  now  taken  from  the  fire  and 
placed  in  readiness  near  the  entrance  of  the  lodge.  All  women  aiul 
children  were  dismissed,  not  to  return  till  the  guests  were  all  de- 
parted. When  the  a[)paritors  returned,  after  smoking  together  again, 
they  were  sent  out  to  borrow  dishes,  if  the  host  had  not  sufficient 
of  his  own.  These  dishes  were  usually  calabashes  made  from  large 
gourds,  and  each  containing  a  gallon  cr  more.  As  the  guests  arrived 
each  remained  standing  just  inside  the  entrance  till  his  place  was  as- 
signed by  the  chief,  who  acted  as  master  of  the  feast.  If  numerous, 
they  were  seated  in  two  circles,  one  immediately  about  the  fire,  and 
the  other  nearer  the  wall  of  the  lodge.  Sometimes  if  those  invited 
already  proved  not  enough,  more  were  called  in.     After  these  pre- 


liminaries, 

a  number 

quently    ti 

with  tlie  u 

One  of  th 

entertainei 

ness  to  be 

views  cone 

and    after 

After  the 

man  made 

then  count 

he  divided 

kettle  equ; 

present  to 

fore    tiie    i 

drained  it, 

hution.     \ 

hand,  revei 

to  the  opp( 

contents  in 

the  other  t' 

falo,  the  SI 

far  the  pip( 

The  dishes 

guests,  one 

The  conte: 

till  the  coui 

the  apparit 

owners.     1 

tainer  and 

more  feasts 

directly  to 

on  at  the  Sc 

It  was  a 

he  fore  him 

Pawnee's  d 

or  an  accor 

kindly  devc 

leave  uneat( 

a  guest  mig 

his  already  ( 

against  the 

the  right,  si 

side  to  side 

was  imagin 

Such  was 

somewhat,  ; 

Ijiit  the  gen 


FEAST. 


169 


liininaries,  the  master  designated  those  who  should  make  speeches, 
a  mimber  of  wliich  were  expected  on  every  such  occasion.  Fre- 
quently two  or  three  old  men  were  allowed  to  be  present, 
with  the  understanding  that  they  sliould  do  most  of  the  haranguing. 
One  of  them  began  by  making  a  speech  in  commendation  of  the 
entertainer,  the  chief,  and  other  guests,  and  if  there  was  any  busi- 
ness to  be  transacted,  he  closed  by  stating  it,  and  expressing  his 
views  concerning  it.  He  was  followed  by  the  master  of  the  feast, 
and  after  him  by  any  distinguished  person  who  chose  to  speak. 
After  the  laudation  was  finished  and  the  business  dismissed,  an  old 
man  made  a  prayer,  and  the  talking  was  ended.  The  company  was 
then  counted,  to  determine  into  how  many  jwrtions  the  food  should 
be  divided,  and  some  one  aj)pointed  to  distribute  the  contents  of  the 
kettle  equally  in  the  dishes.  One  dish  filled  was  dispatched  as  a 
present  to  some  one  of  the  medicine-men.  Anotlier  was  placed  be- 
fore the  master  of  the  feast,  who,  carefully  raising  a  s[)oonful, 
drained  it,  and  returned  the  spoon  to  the  person  making  the  distri- 
bution. He  refilled  the  spoon  from  the  kettle,  covered  it  with  one 
hand,  reverentially  raised  it  toward  the  entrance  or  east,  stepped  across 
to  the  opposite  side,  directly  in  front  of  the  master,  and  poured  the 
contents  in  two  places  en  the  ground,  in  one  place  three-fourths,  in 
the  other  the  remainder;  the  larger  portion  an  offering  to  the  buf- 
falo, the  smalle:"  to  Ti-ra-eva.  From  the  time  of  assembling,  thus 
far  the  pipe  and  tobacco  of  the  master  were  kept  busily  circulating. 
The  dishes,  all  filled  from  the  kettle,  were  now  distributed  to  the 
guests,  one  to  each,  or  one  to  every  two,  as  jiroved  most  convenient. 
The  contents  were  soon  devoured,  and  the  distribution  repeated 
till  the  courses  were  all  served.  The  dishes  were  then  collected  by 
the  apparitors,  and  such  as  were  borrowed  returned  at  once  to  their 
owners.  The  company  expressed  their  compliments  to  the  enter- 
tainer and  withdrew.  Not  infrequently  it  was  arranged  that  two  or 
more  feasts  should  succeed  each  other,  the  guests  passing  from  one 
directly  to  another.  Several  series  of  such  feasts  might  also  be  going 
on  at  the  same  time  under  the  conduct  of  different  chiefs. 

It  was  a  usage  that  a  guest  should  eat  or  carry  away  all  that  was  set 
before  him.  The  latter  alternative,  however,  rarely  occurred,  as  a 
Pawnee's  digestive  capacity  was  quite  equal  to  any  such  requirement, 
or  an  accommodating  friend  seated  near,  of  greater  ])owers,  would 
kindly  devour  whatever  a  guest  might  for  any  reason  be  compelled  to 
leave  uneaten.  Once  in  a  while,  when  going  through  a  series  of  feasts, 
a  guest  might  be  seen  sedulously  endeavoring  to  settle  the  contents  of 
his  already  overloaded  stomach  by  placing  his  clinched  left  hand  closely 
against  the  lower  part  of  the  breast,  and  striking  heavily  upon  it  with 
the  right,  shifting  the  position  of  the  left  hand  during  the  process  from 
side  to  side  across  the  gastric  region.  By  means  of  this  pounding  it 
was  imagined  that  room  might  be  secured  for  further  inilulgence. 
Such  was  an  ordinary  social  feast.  The  routine  could  be  varied 
somewhat,  according  to  circumstances  or  the  choice  of  the  master, 
but  the  general  features  remained  identical.     The  religious  and  cere- 


170 


FEAST. 


monial  feasts  had  each  a  character  peculiarly  its  own.     One  or  two 
may  be  sketched  briefly  as  illustrations. 

One  of  the  most  important  and  generally-observed  feasts  was  held 
annually  immediately  after  returning  to  the  villages  from  the  winter 
hunt.  The  aim  of  it  was  to  secure  a  healthful  season,  good  crops, 
and  success  in  all  enterprises.  Both  old  and  young  men  participated 
in  this  feast,  and  its  celebration  was  usually  observed  in  several  lodges 
in  each  village  at  the  same  time.  From  ten  to  thirty  men  were  assem- 
bled in  each  lodge  early  in  the  day.  Several  of  them  were  sent 
through  tlie  village  by  the  master  of  the  feast  to  collect  dried  buffiilo 
hearts  and  tongues,  and  from  thirty  to  sixty  of  ^ach  were  brought  in. 
The  sacred  bundle  was  taken  down,  its  contents  inspected,  and 
placed  out  in  order.  In  its  proper  place  with  them  was  s-.'t  the  skull 
of  an  old  buffalo  bull.  Some  red  paint  was  prepared  in  a  dish  with 
tallow  by  some  one  appointed  for  the  purpose,  and  handed  to  the 
master,  who  proceeded  to  paint  his  face,  breast,  arms,  and  legs.  He 
then  divided  the  paint  in  two  dishes,  passing  one  to  his  neighbor  on 
the  right,  the  other  to  the  neighbor  on  the  left.  They  decorated 
themselves  in  like  manner,  and  passed  the  paint  ^o  those  next,  and 
so  on  till  all  were  ]minted.  Some  one  was  then  designated  to  paint 
the  bull's  skull.  The  person  named  to  this  office  took  his  place  be- 
hind the  skull,  passed  his  hand,  s-meared  with  the  pigment,  three 
times  from  its  nose  back  over  the  central  part  of  the  forehead.  One 
hand  was  then  passed  on  either  side  from  the  corner  of  the  mouth 
back  to  tile  base  of  the  horn,  and  thence,  to  its  tip.  Five  rods  about 
a  yard  long  were  now  whittled  out  and  painted.  To  the  end  of 
each  was  attached  a  fragment  of  the  scalp  of  an  enemy  as  large  as  a 
twenty-five-cent-picce.  Four  of  the  rods  were  taken  out  and  set 
in  the  ground  outside  of  the  lodge,  one  toward  each  cardinal  point 
of  the  compass,  with  the  bit  of  scajp  at  the  top.  The  fifth  was  set 
up  inside,  directly  in  front  of  the  painted  skull.  Next  came  the 
ceremony  of  smoking  the  sacred  [)ipe.  The  smoke  from  it  was 
puffed  up  toward  the  skv,  down  toward  the  earth,  to  the  four  points 
of  the  compass,  upon  the  sacred  things,  upon  the  bull's  pate,  etc., 
by  the  master  and  all  others  present  consecutively.  Two  persons 
were  then  named  to  offer  a  sacrifice.  One  of  them  took  up  a  bu(Ti\lo 
tongui  and  heart  and  passed  out,  bearing  also  the  sacred  pipe  ;  the 
other  followed  with  a  bundle  of  fagots.  They  went  to  one  of  the 
rods  before  set  up,  arranged  the  fagots  in  a  pile  before  it,  and,  after 
placing  upon  them  the  heart  and  tongue,  set  the  pile  on  fire.  The 
same  rite  was  repeated  at  each  other  rod.  The  man  bearing  the 
pipe  then  returned  to  the  interior,  while  the  other  continued  without 
till  the  piles  were  entirely  consumed.  During  these  services  several 
speeches  were  delivered  by  different  persons  within,  and  a  prayer 
offered.  The  proceedings  thus  far  would  occupy  till  noon.  To 
preserve  interest  meantime,  the  contents  of  two  large  kettles  of 
boiled  corn,  or  corn  and  meat,  were  at  convenient  stages  distributed 
among  the  guests.  A  portion  was  also  each  time  set  before  the  bull's 
skull.     When  the  corn  was  at  last  all  eaten,  the  hearts  and  tongues 


FEA  THER— FEMALE. 


171 


were  cut  up,  boiled,  and  dealt  out,  being  about  as  much  to  each  as  a 
man  should  eat  in  two  days.  After  feasting  thus  gluttonously,  the 
sacred  things  were  packed  up  and  put  in  place,  and  the  company 
dispersed.  The  proceedings  lasted  commonly  till  late  in  tiie  after- 
noon. 

Feather.  Conception :  Feather  in  wings.  Bring  right  hand, 
back  to  front,  and  upwards,  fingers  extended,  sliglitly  separated,  and 
pointing  to  left  shoulder;  sweep  the  hand  to  left  downwards  and 
outwards  over  left  arm.  For  a  feather  in  the  head,  or  one  feather 
worn  as  a  decoration,  make  signs  for  Bird,  for  Tail,  and  hold  ex- 
tended index  finger  of  right  hand,  pointing  upwards,  at  back  of 
head,  base  of  index  finger  resting  on  crown  of  head. 

Deaf-mutes  make  motion  of  picking  a  feather  from  left  arm  with 
index  and  thumb  of  right  hand,  and  then  bring  hand  in  front  of 
mouth  and  blow  it  away. 

Female.  Conception  :  Hair  falling  loose  on  each  side  of  head. 
Bring  both  hands,  palms  towards,  close  to,  and  parallel  to  sides  of 
head,  fingers  extended,  touching,  and  pointing  upwards,  tips  about 
on  a  line  with  top  of  head  ;  lower  the  hands,  at  same  time  cuiving 
fingers  as  though  combing  with  them  the  hair  down  over  the  ears  and 
cheeks.  This  is  the  sign  for  Woman,  and  also  the  female  of  any 
animal.  Sometimes  the  signs  for  Copulate  are  made  to  denote  the 
feminine  gender. 

Deaf-mutes  indicate  the  bonnet-strings  with  right  index  or  thumb, 
other  fingers  closed. 

"  Reared  as  these  people  are,  surrounded  by  so  much  that  to  then. 
is  incomprehensible,  is  it  strange  that  the  seeds  of  blind  faith  should 
find  in  their  untutored  mindj  a  fertile  soil  wherein  to  germinate, 
burst,  bud,  blossom,  and  yield  a  fruitful  harvest  of  superstitious 
fancies?  The  squaws  were  cooking  at  most  of  the  camp-fires,  around 
whicli,  lounging  in  indolence  or  seated  cross-legged  on  the  ground, 
the  older  braves  were  smoking  their  pipes  and  discussing  in  low, 
guttural  tones  the  events  of  the  day,  whilst  the  young  men  wooed 
their  sweethearts  in  the  shadows  of  the  lodges,  or  strolled  and  stalked 
through  the  village  in  quest  of  such  entertainment  as  the  occasion 
afforded.  Everywhere  the  observer  was  struck  with  the  servitude  to 
which  the  female  was  subjected,  and  could  not  fail  to  draw  the  par- 
allel between  her  status  in  the  two  conditions  of  barbarism  and  civ- 
ilization. In  the  social  world  of  the  former  she  is  a  veritable  hewer 
of  wood  and  drawer  of  water,  and  in  her  subdued  looks,  shrinking 
mien,  and  poor  apparel  is  read  the  story  of  toil,  drudgery,  and  deg- 
radation. Neither  in  feature  nor  person  can  she  compare  favorably 
with  her  lord  and  master,  for  she  is  a  striking  example  in  her  savage 
state  of  that  law  of  nature  by  which,  of  every  created  species,  wliether 
the  human  race  or  the  fish  of  the  sea,  the  male  is  made  the  model  of 
beauty  for  its  kind.  Female  beauty  ii  undoubtedly  the  product  of 
civilization,  and  the  estimation  in  which  woman  is  held  is  and  will 
always  be  the  best  proof  of  its  quality  and  the  excellence  of  its  in- 
stitutions.    Man  has  taken  from  her  hands  the  rougher  implements 


172 


FEW— FIG  m\ 


of  labor,  has  clothed  her  in  fine  raiment,  and  bedecked  her  witli 
jewels;  has  lavished  upon  her  kindness  and  affection.  She,  all  the 
while,  like  some  wild  flower  that,  transjjlanted  to  a  more  generous 
soil  and  softer  atmosphere,  grows  each  succeeding  year  in  fragrant  e, 
delicacy  of  texture,  and  richness  of  tint,  has  gone  on  increasing  in 
loveliness  of  feature  and  graces  of  person  till,  long  since  ceasing  to 
be  but  the  mother  of  his  children,  she  has  become  the  ornament  of 
hi;  home  and  the  object  of  his  respectful  adoration. 

"  What  a  contrast  is  presented  by  the  old,  withered  hag  before  the 
fire  !  As  slie  kneels,  supporting  the  uj'per  part  of  her  body  on  her 
left  hand,  and  clutching  with  tlie  long,  bony,  talon-like  fingers  of  the 
right  a  stick,  at  the  end  of  which  is  cooking  a  piece  of  meat  for  the 
lazy  vagabond  behind  her,  there  i;-;  much  in  lier  attitude,  the  hanging 
breasts,  the  expression  of  the  eye,  and  the  beak-like  shape  of  the 
nose  to  fix  one's  faith  in  Darwinism.  Can  it  be  possible  that  the 
common  ancestors  of  us  all  moved  upon  all-fours,  and  that  from  such 
a  root  was  evolved  the  beautiful  flower  of  womaniiood  ?"     {Payne.) 

"Eevf.  Conception:  Compressed  ;  occupying  a  small  space.  Hold 
the  partially-closed  hands,  palms  towards  each  othe-r,  in  front  of  body, 
lower  edges  pointing  to  front,  hands  opimsite,  but  lower  edge  of  right 
hand  height  of  index  of  left,  hands  about  eight  inches  apart;  move 
the  right  hand  to  left,  left  to  right,  terminating  movement  when 
right  is  nearly  over  left.  This  is  also  used  for  Close,  Crowded, 
Near,  etc. 

Deaf-mutes  hold  closed  right  hand,  back  down,  in  front  of  body, 
extending  fingers  one  after  the  other,  commencing  with  index. 

Fight.  Bring  partially-closed  hands,  j^alms  towards  each  other, 
well  out  in  front  of  body,  thumbs  towards  body,  hands  about  height 
of  shoulders  and  about  three  inches  apart ;  bring  right  hand  in  to- 
wards body  few  inches,  at  same  time  move  left  out  about  same  dis- 
tance ;  then  carry  right  out,  and  bring  left  in,  rejieating  these  motions 
two  or  three  times,  making  them  by  wrist  and  elbow  action. 

The  hands  are  fixed  as  in  sign  for  Kill,  and  seem  to  indicate  a  kill- 
ing by  rubbing  together.  I  have  seen  the  fingers  extended  and  sep- 
arated, and  then  close  the  hands,  and  represent  shooting  right  to- 
wards left  hand,  left  towards  right. 

Deaf-mutes  hold  the  hands,  backs  up,  same  height,  in  front  of 
body,  fingers  extended,  separated,  right  fing^ers  pointing  to  left,  left 
to  riglit,  hands  few  inches  a|)art ;  move  the  hands  horizontally  to 
right  aiid  left  simultaneously. 

In  olden  times  the  individual  combat  of  two  Indians  frequently 
determined  the  success  or  defeat  of  large  jiarties.  It  was  told  hy 
Berthold  Indians  that  what  is  now  known  as  Skull  Butte,  about  forty 
miles  below  Fort  Stevenson,  took  its  name  from  a  famous  fight  l)e- 
tween  the  Mandans  and  Sioux.  "  The  Sioux  came  in  large  nunihers, 
and  we  went  out  to  meet  them ;  but  they  were  too  strong  for  us,  and 
drove  us  back  towards  our  village,  when  one  of  our  young  men  dashed 
out  from  our  side,  rode  straight  for  the  Sioux  medicine-man,  grasfted 
the  reins  of  his  pony,  struck  the  man  twice  with  his  coup-stick,  and 


%*^ 


UNI  SHED—  I'lSH. 


173 


tlicn  killed  him.  This  filled  the  hearts  of  all  our  men  with  confi- 
(knce  and  courage,  and  our  enemies  with  fear  and  distrust.  Our 
people  made  a  grand  rush,  charged,  and  drove  tlie  Sioux  back,  kill- 
ing; over  one  hundred  of  them.  We  afterwards  put  the  skulls  in  a 
large  circle,  and  in  smaller  circles  inside  the  large  one,  which  was  as 
large  as  this  lodge."      (About  fifty  feet  in  diameter.) 

Finished.  Iking  the  closed  hands  in  front  of  body,  thumbs  up, 
bai  ks  of  hands  nearly  outwards,  second  joints  of  fingers  touching  ; 
separate  hands  several  inches,  moving  right  to  rigiit,  left  to  left.  The 
sign  for  End  is  also  made,  though  this  is  more  common  in  the  North 
for  both  words. 

Deaf-mutes  only  make  the  sign  for  End. 

Fire.  Conception  :  Blaze.  Carry  the  right  hand,  back  down,  in 
front  of  body,  and  well  down,  arm  nearly  extended,  fingers  partially 
closed,  palmar  surface  of  thumb  resting  on  nails  of  first  three  fingers; 
raise  the  hand  slightly,  ^  id  snap  the  fingers  upwards,  separating 
them,  repeating  motion. 

Deaf-mutes  hold  the  hand  in  same  position,  but  fingers  about  ex- 
tended and  separated  ;  the  hand  is  raised,  giving  a  wavy  motion  to 
fingers. 

In  olden  times  fire  was  •  lade  by  the  friction  of  two  sticks,  one 
held  vertically  and  given  a  rapid  rotary  motion  by  means  of  a  string 
and  bow  (similar  to  some  of  the  hand-drills  now  used).  The  end  of 
the  vertical  stick  was  placed  on  a  dry  piece  of  wood,  sometimes  a 
little  sand  sprinkled  on  it,  and  rotten  wood  or  pounded  buffalo-chips 
placed  at  the  foot. 

When  they  met  the  whites,  they  learned  "  to  knock  it  out  of  cer- 
tain stones,"  as  they  express  it,  and  now  they  have  matches,  though 
there  are  few  camps  of  Plains  Indians  without  a  flint  and  steel. 

In  olden  times  a  fire  once  started  was  seldom  allowed  to  die  out, 
they  carrying  the  burning  brands  with  them  on  all  their  shorter 
marches.  It  must  be  remembered  that  before  they  had  ponies  their 
marches  were,  as  a  rule,  very  short,  and  their  villages  much  more 
[)ermanent  than  after  their  acquisition. 

Fire.     (Discharge  of  weapon.)     See  Shoot. 

Fire  Volleys.  (Heavy  firing.)  Bring  the  extended  hands,  palms 
towards  each  other,  in  front  of  body,  hands  at  about  right  angles; 
clap  them  together  sharply  several  times.  This  is  used  to  express 
heavy  firing  in  a  fight;  volleys  fired  in  battle;  and  has  come  into 
the  since  the  introduction  of  gunpowder.  A  single  loud  clap  is 
made  to  denote  the  sound  of  the  discharge  of  a  cannon. 

Firm.  This  would  usually  be  expressed  by  sign  for  Brave,  with 
such  modificati6ns  as  would  be  necessary  to  express  the  nature, 
cliaracter,  or  necessity  for  the  firmness.  Some  Indians  make  sign 
for  Hkart  and  Hard  to  denote  firmness. 

Fish.  Make  sign  for  Water  ;  then  hold  right  hand,  back  to  right, 
in  front  of  right  shoulder,  about  height  of  waist,  fingers  extended, 
touching,  and  pointing  to  front ;  move  the  hand  to  the  front 
sinuously. 


174 


FIX—FLA  THE  AD. 


Deaf-mutes  same,  with  the  exception  of  usually  marking  length  of 
fish  on  right  forearm  with  left  hand,  as  the  hand  is  moved  to  front. 

Fix.  Hold  left  hand,  back  to  4eft,  outwards  and  slightly  upwards, 
several  inches  in  front  of  left  breast,  fingers  extended,  touching,  and 
jjointing  to  right  and  front ;  bring  right  hand,  back  to  right  and 
front,  fingers  extended,  touching,  and  pointing  to  left  and  front,  and 
place  little  finger  on  back  of  left  hand  near  base  of  thumb;  move 
the  right  hand  outwards  and  to  left  and  little  downwards,  as  though 
cutting  left  hand  with  lower  edge  of  right,  at  same  time  turn  left 
hand  slightly,  by  wrist  action,  so  as  to  bring  back  up.  This  sign  is 
frequently  used  with  sign  for  Work.  I  will  fix  it  for  you ;  I  will  ar- 
range matters;  being,  I  will  work  and  fix  or  arrange  it  for  you. 

Flag.  Hold  right  hand,  back  to  right,  in  front  of  and  little 
higher  than  right  shoulder,  arm  pretty  well  extended,  forearm  hori- 
zontal, fingers  extended,  touching,  and  pointing  to  front ;  place  palmar 
surface  of  extended,  touching,  and  vertical  fingers  of  left  hand  on 
right  wrist,  tips  on  line  with  upper  surface  of  wrist ;  move  right  hand 
by  wrist  action  to  right  and  left  several  times,  representing  waving 
motion  of  a  flag  when  exposed  to  the  breeze.  Frequently  the  left 
hand  is  not  placed  against  right  wrist. 

Deaf-mutes  make  same  sign. 

Nearly  all  the  tribes  understand  the  white  flag  to  be  a  flag  of  truce, 
and  if  they  have  not  been  deceived,  and  do  not  fear  treachery,  will 
respect  it.  The  Cheyennes  say  that  they  learned  from  the  Mexi- 
cans to  put  up  a  cross  for  the  same  purpose. 

Flathead  (Indian).  Press  the  upper  part  of  forehead  and  head 
with  palms  of  hands,  fingers  extended  and  touching,  tips  of  fingers 
touching  above  head. 

The  Fort  Belknap  Indians  touch  the  head  and  then  make  sign  for 
Few  or  Small.  The  Flatheads  and  contiguous  tribes  usually  only 
touch  right  side  of  head  or  hat  with  right  hand,  palm  towards  head, 
hand  extended. 

The  agency  for  the  Flatheads,  Pend  d'Oreilles,  and  Kootenays  is 
located  on  a  small  tributary  of  the  Jocko  River,  about  twenty-eight 
miles  from  Fort  Missoula,  Montana,  at  the  base  of  the  "backbone" 
of  the  world,  as  Chief  Michelle  called  the  range  of  mountains  which 
rise  abruptly  in  sombre  grandeur  about  one  mile  in  rear  of  the  agency 
buildings.  The  latter  are  frame  cottages,  painted  white,  and  many 
of  the  yards  have  fine  growths  of  flowers,  strawberries,  and  garden 
vegetables. 

Mr.  Peter  Ronan,  the  agent,  gives  the  following  description  of  the 
adjacent  country  in  his  report  for  1878:  "The  mountains  are  cov- 
ered with  a  dense  forest  of  fir,  pine,  and  tamarack,  which  grows  very 
large  and  furnishes  excellent  lumber.  In  the  lofty  range,  and  in  close 
proximity  to  the  agency,  are  several  clear  mountain  lakes  abounding 
in  speckled  trout,  and  from  one  of  these  lakes  a  waterfall,  or  cataract, 
over  one  thousand  feet  high,  of  great  beauty  and  grandeur,  falls  into 
the  valley,  about  eight  miles  northwest  of  the  agency,  forming  one  of 
the  tributaries  of  the  Jocko.    The  valley  is  formed  in  a  sort  of  triangular 


FLA  THE  AD. 


175 


square,  about  five  miles  in  breadth  and  twelve  in  length.  Along  the 
river  and  tributaries  there  are  someexc:ellent  farming  lands,  cultivated 
mostly  by  Flatheads  and  half-breeds,  but  a  large  portion  of  it  is  rocky 
and  gravelly.  Following  down  the  Pend  d'Oreille  River  the  valley 
closes,  and  for  a  few  miles  the  Jocko  rushes  through  a  narrow  gorge, 
but  before  joining  its  waters  with  the  Pend  d'Oreille  the  valley  again 
opens  into  a  rich  and  fertile  i)lain,  where  a  large  number  of  Indian 
farms  are  located.  Good  log  houses  and  well-fenced  farms,  with 
waving  fields  of  grain,  give  evidence  of  husbandry  and  thrift. 
Leaving  the  Jocko  Valley  to  the  left,  and  passing  through  a  narrow 
canon  over  a  low  divide,  devoid  of  hills,  which  forms  the  north  side 
of  this  valley,  the  road  leads  to  Saint  Ignatius'  Mission,  seventeen 
miles  from  the  agency,  where  the  Indian  school  is  located,  and  is 
taught  by  Sisters  of  Charity.  The  Missoula  Valley  is  a  broad  and 
fertile  plain,  well  watered  by  the  streams  wiiich  flow  from  the  ranges 
of  mountains  that  rise  on  both  sides  of  the  valley,  and  from  the  Mis- 
soula to  the  Flathead  Lake — a  distance  of  some  thirty  miles — are 
scattered  Indian  farms  and  habitations. 

'■'^ Flathead  Lake. — This  beautiful  sheet  of  water  is  forty-eight 
miles  in  length,  and  has  an  average  width  often  miles.  Around  the 
foot  of  the  lake,  and  amid  the  most  delightful  scenes  that  the  mind 
can  well  picture,  is  grouped  another  Indian  settlement,  where  houses 
and  crops  give  evidence  of  thrift.  Crossing  the  lake  by  canoe  or 
boat,  and  following  a  northeasterly  direction  to  Dayton  Cre^  k,  you 
will  find  the  homes  of  the  Kootenays,  living  mostly  in  lodges,  but 
this  spring  they  have  commenced  the  erection  of  a  few  houses.  The 
Kootenays  live  mostly  by  hunting  and  fishing.  A  large  prairie  in  the 
vicinity  ^f  their  village  furnishes  them  with  camas  and  bitter-root, 
which  thty  dig  and  dry  in  the  spring  for  winter's  use.  In  brief,  it  is 
hardly  possible  in  any  country  to  surpass  the  natural  resources  of  the 
Jocko  Reservation  as  to  agriculture,  grazing,  timber,  and  water-power. 
The  fishing  is  excellent  in  all  the  rivers,  lakes,  and  mountain  streams, 
and  the  hunting  is  good  in  the  surrounding  country." 

The  mission  is  in  charge  of  Father  Van  Gorp,  of  the  Society  of 
Jesus,  one  of  "  those  soldiers  of  the  cross  who  shrink  from  no  diffi- 
culty, are  appalled  by  no  dangers,  and  are  as  much  at  home  in  the 
wild  wilderness,  amid  the  painted  heathen,  as  they  are  in  the  halls  of 
the  Escurial  or  the  sacred  precincts  of  the  Vatican.  There  is  some- 
thing absolutely  fascinating,  soul-compelling,  about  this  celebrated 
mysterious  order,  which  the  kings  of  the  earth,  including  even  the 
royal  Pope  himself,  have  at  times  persecuted  and  expelled.  Bigotry, 
prejudice,  what  may  be  called  the  fanatical  superstition  of  a  ])rede- 
teruiined  unbelief,  have  all  aided  to  invest  the  Society  or  Order  of 
Jesus  with  attributes  that  partake  of  the  lights  and  shades  of  romance 
in  its  grandest  and  gloomiest  forms.  The  poet,  the  painter,  the 
moralist,  the  orator,  all  have  at  times  lent  their  genius  and  their 
renown  to  portraying  the  Jesuits  in  heavenly  or  demoniacal  shapes, 
as  power  or  education  or  belief  might  prompt  them.  Having  about 
equally  the  praise  or  blame  of   mankind,  and  alike  indifferent  to 


176 


FLA  THE  AD. 


botli,  the  great  order  has  held,  in  spite  of  all  oi)|)osition,  from  the 
powerful  Pope  to  the  l)igmy  preacher,  its  own  in  Christendom  as  in 
heathendom,  and  has  planted  the  cross  in  the  desert  before  which 
the  pagan  has  knelt  in  worshi|>,  and  beheld  himself  transfigured  in 
the  splendor  of  salvation."  \w  addition  to  this  mission,  started  by 
Father  De  Smet  in  1854,  the  society  has  St.  Josepli's,  at  Yakema  and 
I.apwai  ;  De  Smet,  at  Coeur  d'Alene  ;  St.  Francis  Regis',  at  Colle- 
ville  ;  St.  Mary's,  at  Hitter  Root;  St.  Peter's,  at  Blackfoot  Agenc  v  ; 
while  the  spiritual  welfare  of  the  Crows  is  attended  to  from  Helena. 
Father  De  Smet  first  started  St.  Mary's  in  1841. 

1  found  here  (at  St.  Ignatius')  two  boartling-schools.  The  hovs 
are  taught  by  the  Fathers,  and  the  girls  by  the  Sisters,  industrial  arts 
being  included  in  the  instruction  given  tiiem.  They  utterly  (on- 
demn  the  day-school  system.  This  mission  is  supported  by  the 
])roducts  of  the  soil  and  an  annual  allowance  of  four  thousand  dol- 
lars made  by  the  Government  for  the  education  of  tiie  children. 
This,  of  course,  has  to  pay  for  their  clotiiing,  food,  purchase  of 
books,  etc.,  and  is  supposed  to  be  one  hundred  dollars  for  each 
child,  but  they  have  some  sixty  children  at  the  schools.  The  cluirth 
was  nuich  like  all  Catholic  churches,  but  the  long,  low  building 
adjacent,  called  the  "  Sisters'  building,"  or  Convent,  built  of  lous, 
clapboarded,  and  ])ainted  white,  contained,  in  addition  to  the  Sis- 
ters, some  twenty  young  girls.  I  was  much  impressed  with  this 
school.  The  dresses  of  the  girls,  the  floors,  tables,  everything,  was 
the  perfection  of  neatness.  The  Sisters  in  their  black  and  white 
caps  and  plain,  coarse  dresses,  with  the  narrow  band  of  white  crepe 
across  the  forehead,  the  beads  hanging  at  their  sides,  the  resigned 
and  placid  expression  of  their  faces  when  in  repose,  the  look  of 
thorough  renunciation  of  all  worldly  pleasure  which  veiled  their 
eyes,  the  sweetness  and  gentleness  and  purity  of  their  lives,  cannot 
help  exercising  a  great  influence  for  good  on  these  minds  emerging 
from  barbarism.  One  of  the  Sisf^n,  had  just  died  after  seventeen 
years  of  patient  toil  at  this  mission.  The  yard  in  rear  was  enclosed 
by  a  board  fence,  and  in  it  was  a  luxuriant  garden  of  bright,  beunti- 
ful  flowers,  which  perfumed  the  afternoon  air.  Pinks,  sweet-williams, 
mignonette,  pansies,  and  roses  looked  up  to  the  apple-  and  plum- 
trees  loaded  with  fruit.  Some  of  the  Indian  girls  had  been  at 
the  school  eleven  years,  and  the  chirography  of  several  of  them  was 
excellent. 

I  have  given  some  of  the  peculiar  customs  of  these  people  under 
Pend  d'Oreille,  a  band  of  the  Flatheads,  but  the  following  inter- 
view with  Father  Antoine  Ravalli,  whom  I  visited  at  Stevensonville, 
shadows  forth  some  of  the  habits,  beliefs,  and  laws  of  this  nation. 
(He  has  since  died.) 

I  found  the  father  lying  on  his  bed,  partially  paralyzed  from  the 
hips  down.  His  mind,  however,  was  still  bright  and  his  memory 
good.  Speaking  of  Indian  languages,  he  considered  them  similar  in 
construction  ;  a  word  sometimes  expressing  an  idea  and  conveying  as 
much  as  a  sentence  in  English.    Some  thirty-five  or  forty  years  since 


FLA  THEAD. 


177 


he  ])repare(l  a  work  on  the  sign  langnage,  but  the  means  for  having  the 
same  printed  were  not  at  hand.  Some  of  this  manuscript  was  left  at  his 
former  station  on  the  Columbia  River;  a  part  lie  ha<l  had  here,  but 
all  had  been  lost.  This  mission  was  called  St.  Mary,  and  was  estab- 
lished in  1842  by  Father  De  Smet,  and  in  1844,  Father  Ravalli  came 
here.  He  says  that  Lewis  and  Clarke,  in  1804-5,  found  probably 
jiear  here  a  band  of  Chenook  Indians,  who  tied  their  young  to  a 
board  and  fastened  to  this  board  a  second  one  to  compress  the  frontal 
bone  of  the  infant,  which  by  constant  pressure  flattened  the  skull. 
The  Fiatheads,  so  called,  never  had  this  custom. 

The  Nez  Perces  used  to  wear  a  bone  in  the  cartilage  of  the  nose; 
the  i'end  d'Oreilles,  a  large  ring  in  the  ear,  hence  the  names. 
The  Fiatheads,  the  Pend  d'Oreilles,  Spokanes,  Cceur  d'Alenes,  Colle- 
ville,  and  several  other  small  sub-tribes  of  this  nation  speak  nearly 
the  same  language.  These  people  are  called  Shellis,  those  near 
Colleville  are  called  Kalisi)el. 

Father  Ravalli  said,  "I  do  not  believe  there  exists  at  present  a 
pure-blooded  Flathead.  Their  mixture  with  other  tribes, — u,(.-;e 
tribes  coming  into  and  living  in  this  particular  locality, — has  led  10 
their  all  being  called  Fiatheads.  Even  before  the  coming  of  he 
priests,  and  subsequently  the  whites,  there  were  some  Iroquois  ,  nong 
these  people  who  gave  them  the  idea  of  the  Great  Spirit.  These 
Iroquois  were  brought  as  servants  of  the  Hudson's  Bay  Company. 
and  afterwards  locat  .'  .  nong  the  Fiatheads.  They,  the  Flathe  -Is. 
seemed  to  have  an  idea  in  old  times  that  some  spirit  inhabit'^u  the 
highest  moun.  •  n.  Their  medicine-man  sometimes  took  an  animal 
—a  beaver,  a  prairie-chicken — to  represent  the  spirit,  which  they 
would  worship  as  their  personal  guardian  spirit.  Tliis  came  to  them 
as  a  vision,  when  they,  after  climbing  to  a  high  mountain  and  fast- 
ing, were  addressed  by  this  spirit,  and  sometimes  the  animal  was 
wrapped  up  and  carried  by  them  as  their  medicine, — a  sort  of  guaran- 
tee of  good  luck,  and  a  safeguard  against  evil.  The  most  of  my  time 
has  been  spent  with  these  people.  I  came  into  the  country  via  the 
Cape  and  Vancouver.     I  was  born  in  Italy  in  181 2. 

"The  Chenook  language  is  a  very  difficult  one  ;  I  think  something 
like  the  Nez  Perce.  It  is  a  rich  language,  and  has  a  profuse  vocabu- 
lary. The  Chenook  jargon  is  very  easily  acquired,  and  though  it 
contains  only  a  very  limited  number  of  words,  one  has  no  trouble 
in  expressing  by  means  of  it  any  ordinary  ideas.  It  is  a  mixture  of 
French,  English,  and  Chenook. 

"The  sign  language  was  much  used  by  the  Fiatheads  and  kindred 
tribes  when  meeting  others  who  did  not  use  the  same  vocal  lan- 
guage, or  when  too  tired  or  indolent  to  talk  with  the  tongue.  It  is 
a  conventional  language,  the  same  among  all  tribes,  with  perhaps 
some  slight  differences ;  in  general  it  must  be  the  same.  When  we 
first  came,  the  Indians  practised  polygamy,  but  they  were  well  dis- 
posed, and  gave  up  this  custom  readily.  The  Blackfeet  have  not 
been  so  tractable. 

"They  had  two  kinds  of  dances,  one  to  move  the  spirit  to  stir  the 

12 


178 


FLATHEAD. 


people  up  to  war.  In  this  dance  they  were  naked  to  the  waist, 
painted,  beating  a  small  tambour,  only  warriors  ])articipating.  Then 
after  the  war  or  .pedition,  another  dance,  in  which  both  sexes  par- 
ticipated. This  was  usually  a  Scalp-Dance,  celebrating  their  victory. 
They  had  one  particular  gathering  or  dance  annually,  like  the  Black- 
feet  and  some  other  nations.  They  had  a  general  idea  of  a  here- 
after, a  happiness  agreeing  with,  their  material  ideas  of  the  present. 
They  had  a  large  number  of  ponies  when  I  first  came,  but  now  are 
comparatively  poor.  Their  riches  consisted  in  horses.  The  rich 
went  naked  like  the  poor,  but  their  ponies  represented  their  wealth. 
Their  agency  was  at  this  place,  established  about  1852  or  '53,  and 
only  remained  here  three  or  four  years.  In  1849  the  Blackfeet 
made  an  attack,  and  attempted  to  kill  me.  My  house  was  where  the 
old  fort  is  now.  A  small  boy  who  was  serving  me  was  killed.  One 
man  and  some  twenty  old  women  were  there  at  the  tim.e.  The 
Blackfeet  also  killed  a  white  man  wlio  was  with  me  on  Snake  River, 
I  once  made  two  gallons  of  splendid  alcohol  from  about  three 
bushels  of  camas  by  fermenting,  and  with  the  aid  of  a  zigzag  worm 
of  tin  for  a  still.  I  took  great  care  that  the  Indians  should  not  know 
of  this,  so  as  to  learn  the  art.  There  are  many  eatable  roots  in  this 
country.  There  is  a  root  called  slocum,  having  a  taste  like  hazel- 
nut, and  when  cooked  a  taste  of  chestnut,  rather  aromatic.  The 
second  bark  of  the  poplar-tree  is  sweet  and  good.  In  fact,  they 
find  many  things  on  which  they  thrive  and  do  well  where  a  wliite 
man  would  starve.  Some  of  the  things  are  not  very  palatable,  hut 
they  sustain  life.  I  have  had  to  live  on  these  things.  There  is  a 
water-plant  which  furnishes  a  kind  of  potato,  and  is  very  nutritious, 
The  Flatheads  never  had  the  custom  of  cutting  the  nose  for  adultery. 
They  never  ate  dogs. 

"  Surgery  was  mostly  limited  to  the  fixing  of  broken  limbs,  binding 
up  wounds,  etc.  They  had  some  very  good  roots  which  they  used 
for  medicine,  and  did  not  rely  altogether  on  jugglery  and  super- 
stition for  cures. 

"  They  always  used  skin  lodges  here,  but  farther  down  the  river  they 
used  bark  and  certain  reeds.  When  I  first  came  they  arranged  them- 
selves in  rows.  They  had  a  few  shot-guns,  which  they  fired,  and 
shook  my  hand  so  cordially,  and  seemed  so  heartily  glad  to  see  me, 
that  I  was  moved  to  tears. 

"  Many  reminiscences  of  ancient  times  come  to  me  now  and  tiien, 
but  they  quickly  vanish.  1  'vas  in  constant  danger  from  the  hostility 
of  the  Blackfeet.  Lewis  and  Clarke  were  the  first  white  men  these 
people  saw,  and  afier  them  (^lolonel  Bonneville." 

The  evidence  of  Father  Ravalli,  and  of  Chief  Michelle,  of  the 
Pend  d'Oreilies,  would  seem  to  support  the  assertion  that  the  Fl?t- 
heads,  so  called,  never  practised  flattening  the  skulls,  but  that  tiiis, 
to  us  repulsive  custom,  was  limited  to  tiie  Chenooks  and  kindred 
tribes.  It  is  a  well-known  fact,  however,  that  the  custom  of  flattening 
the  foreheads  was  common  to  many  Indian  tribes.  It  was  at  a  remote 
period  of  time  the  usage  of  the  Clioctaws,  and  Du  Pratz  says  it  was 


and  then  b 

fingers  poi 

liand  on  ba 

tally  to  rig 

Deaf-mut 

Flood. 

for  it;  them 

little  to  rig 

of  waist ;   r 

the  hands,  c 

If  from  clo 

0'"  hands  to 

Deaf-mut 

Flour 

tips  of  finge 

make  sign  k 

Deaf-mutf 


I 


FLINT— FLOUR. 


179 


t\ous. 
terv. 


er  they 
them- 
and 
me, 


of  the 
Fl?t- 
at  this, 
11(1  red 

telling 
remote 
it  was 


the  practice  of  niany  other  tribes  in  the  South.  Dr.  Foster  states 
in  his  valuable  work,  "The  Prehistoric  Races  of  the  United  States," 
th;it  he  has  but  one  skull  showing  signs  of  artificial  comi)ression,  and 
that  was  found  in  Indiana.  He  claims  in  this  book  to  have  discov- 
ered a  special  type  of  crania,  which  he  calls  the  skull  of  the  Mound- 
Builders,  "a  type  so  distinct  that  it  must  have  belonged  to  a  wholly 
distinct  race,  a  type  so  degraded  that  it  must  have  belonged  to  a  very 
early  stage  in  the  development  of  man."  This  is  a  matter  of  im- 
portance worthy  of  extensive  and  searching  investigation,  as  it  will 
readily  be  seen  that  once  established  it  must  tend  to  dispose  of  the 
many  fanciful  theories  concerning  the  origin  of  the  American  Indians. 

One-half  the  energy  and  learning  which  have  been  expended  in 
searching  for  proof  of  a  foreign  origin  of  these  people  would  probably 
have  established  beyond  question  that  they  are  indigenous  to  this  con- 
tinent, and  this  "  type  of  skull,  so  degraded  that  it  must  have  be- 
longed to  a  very  early  stage  in  the  development  of  man,"  may  prove 
a  key  to  what  writers  have  insisted  on  making  a  great  mystery.  Ac- 
cepting the  theory  of  evolution,  I  never  could  understand  why  the 
evolvement  could  not  have  taken  place  here  as  well  as  elsewhere. 

Flint.  Conception  :  Striking  with  steel.  Hold  left  hand,  back 
up,  in  front  of  left  breast,  close  fingers  except  index,  the  ball  of  ex- 
tended thumb  resting  on. side  of  second  finger;  press  index  finger 
round  end  and  sides  of  thumb,  latter  pointing  to  right  and  front; 
hring  right  hand,  back  nearly  up,  some  inches  above  and  to  right 
of  left  hanci,  fingers  closed  except  index,  which  is  curved,  thumb 
pressing  against  its  first  joint;  strike  down  with  right  hand,  tip  of 
thumb  and  back  of  curve(l  index  grazing  side  of  left  index  and  back 
of  thumb.  These  gestures  represent  left  hand  as  holding  Flint,  and 
the  right  striking  down  with  a  steel  held  between  forefinger  and 
thumb.. 

Deaf-mutes  make  about  the  same  gestures. 

Float.  Indicate  the  water,  river,  lake,  etc.,  by  proper  gestures, 
and  then  bring  extended  left  hand,  back  uj),  in  front  of  left  breast, 
fingers  pointing  to  front ;  place  palmar  surface  of  extended  right 
hand  on  back  of  left ;  move  the  hands  with  a  wavy  motion  horizon- 
tallv  to  right. 

Deaf-mutes  use  the  same  sign. 

Flood.  Conception:  Rising  and  charging.  If  a  river,  make  sign 
for  it;  then  hold  the  extended  hands,  backs  up,  near  each  other  and 
little  to  right  of  body,  hands  in  same  horizontal  plane,  and  height 
of  waist;  raise  the  hands  till  little  higher  than  shoulders,  then  close 
the  hands,  carry  them  over  right  shoulder,  and  make  sign  for  Charge. 
If  from  cloud,  frost,  or  ither  cause,  make  .signs  and  proper  jjosition 
of  hands  to  indicate  the  rushing  waters. 

Deaf-mutes  simply  indicate  the  rising  waters. 

Flour.  Hold  right  hand,  back  to  right,  in  front  of  body,  and  rub 
tips  of  fingers  with  tip  of  thumb,  then  point  to  something  white  and 
make  sign  for  Bread. 

Deaf-mutes  make  their  sign  for  White,  and  then  rub  the  palms  of 


I  So 


FLOWER— FOOD. 


hands  together,  like  the  Indian  sign  for  Exterminate,  to  denote  the 
grinding. 

Flower.  Make  sign  for  Grass,  hokling  hands  a  little  higher ;  then 
hold  left  hand,  back  to  left  and  front,  in  front  of  centre  of  breast, 
index  finger  and  thumb  curved  forming  a  partial  ellipse,  space  of 
about  an  inch  between  tip  of  thumb  and  index,  other  fingers  closed  ; 
bring  right  hand  similarly  fixed  to  right  of  left  index,  and  thumb 
little  more  spread,  so  as  to  clasp  with  palmar  surface  of  tips  of  thumb 
and  index  the  outer  surface  of  thumb  and  index  of  left  hand  at  first 
joints,  the  right  thumb  in  this  position  pointing  to  left  and  down- 
wards;  turn  the  hands,  by  wrist  action,  bringing  thumbs  to  point 
nearly  upwards,  and  the  little  fingers  close  together.  (This  rejjre- 
sents  the  opening  out  or  unfolding  of  the  flower  from  the  bud.)  The 
bud  is  sometimes  first  represented — i.e.,  after  sign  for  Grass — by  the 
compressed  and  partially-closed  right  hand  being  placed  back  down, 
at  height  of  the  supposed  stalk. 

Deaf-mutes  make  their  sign  for  Growing,  indicate  the  stalk  with 
extended  left  index,  and  place  the  right  hand  near  nostrils,  as  though 
inhaling  tlie  perfume. 

Fly.  Make  signs  for  Wings,  as  in  Bird,  for  Little,  and  then  de- 
scribe the  kind  by  some  peculiar  property  or  habit,  as  seen  in  bee, 
mosquito,  etc. 

Deaf-mutes  swing  the  right  hand  sharply  over  left  horizontal  fore- 
arm, closing  hand  in  movement  as  though  catching  a  fly. 

Fly  (To).     Make  sign  for  Wings,  as  in  Bird. 

Deaf-mutes  use  the  same  sign. 

Fog.  Make  sign  for  Water  ;  then  hold  hands,  backs  out,  well  in 
front  of  and  little  higher  than  face,  fingers  extended  and  separated, 
right  hand  little  nearer  face  than  leftj  fingers  crossed  ;  bring  hands 
towards  face  and  sligiitly  downwards,  so  that  spread  fingers  shall  be 
rather  close  to  and  in  front  of  eyes  (one  can  see  through,  but  not  far 
and  clearly;  called  by  some,  as  these  signs  would  indicate,  "smoky 
water,"  "  rain").  Sometimes  prior  to  bringing  hands  down  in  front 
of  eyes,  make  motion  of  mixing  hands  and  sign  for  not  seeing  well 
or  far. 

The  Cheyenne  Indians  have  a  metaphoric  idiom  for  fog,  both  in 
their  vocal  and  gesture  speech.  They  call  it  a  tortoise,  and  make 
sign  for  it;  meaning  one  in  a  fog  cannot  see  farther  than  a  tortoise. 

Deaf-mutes  make  sign  for  Fine  or  Powdered  Rain,  and  sometimes 
add  a  similar  sign  to  the  one  here  first  described. 

Fond.  Conception  :  Pressed  to  the  heart.  Cross  wrists  little  in 
front  and  above  the  heart,  right  nearest  body,  few  inches  from  it, 
hands  closed  and  backs  out ;  press  right  forearm  against  body,  and 
left  wrist  against  right.  This  expresses  regard,  liking,  fondness, 
affection,  love,  etc. 

Food.     Make  sign  for  Eat. 

Deaf-mutes  have  a  gesture  for  things,  which  is  a  sinuous  motion 
of  right  hand  nearly  extended,  held  to  right  of  body,  and  move  to 
left.     They  make  this  sign  and  then  sign  for  Eat. 


FOOL—FORE  VER. 


i8l 


)th  in 
make 

rtoise. 
times 


lotion 
ove  to 


Fool.  Make  sign  for  Crazy.  For  unwise,  indiscreet,  foolish,  etc., 
add  sign  for  Little. 

Idiots  are  rarely  met  with  ;  in  fact,  they  claim  they  have  none,  and 
state  that  it  is  due  to  their  strict  laws  forbidding  marriage  of  near 
relations.  I  have  seen  many  thousand  Indians,  and  never  saw  an 
idiot  among  them. 

Deaf-mutes  bring  riglit  hand  near  right  side  of  forehead,  index 
finger  and  thumb  extended  and  pointing  upwards,  other  fingers 
dosed,  and  move  the  hand  to  left,  just  in  front  of  forehead. 

Footprints.  Make  signs  for  Walk,  for  See,  fingers  pointing 
towards  ground. 

Deaf-mutes  simply  make  sign  for  Walk. 

Foot-race.  Make  signs  for  Run,  and  for  Equal  or  Even  ;  or,  if 
you  desire  to  say  one  came  out  ahead,  move  one  hand  to  the  front 
faster  than  the  other,  indicating  by  proper  gestures  that  the  finger 
going  to  front  represents  the  winner. 

Deaf-mutes  make  sign  like  the  Indian  one  for  Fast  after  their  sign 
for  Race  or  Struggle,  which  is,  bring  closed  hands  in  front  of  body, 
equally  advanced,  back  of  right  to  right,  left  to  left,  hands  height 
of  breast  and  few  inches  apart ;  bring  right  hand  towards  body  and 
carry  left  out;  then  carry  right  out  and  bring  left  in,  making  mo- 
tions firmly  and  sharply,  as  though  with  great  effort  and  determina- 
tion. 

Forage.  Make  sign  for  Corn,  proper  gesture  for  the  animal,  and 
sign  for  Eat.     Hay  is  represented  as  cut  grass. 

Ford.  Make  proper  signs  for  Stream,  and  indicate  the  nature  of 
the  bottom  by  spreading  the  hands  out  horizontally  in  front  of  body; 
then  make  sign  for  Hard  or  Soft,  and  indicate  depth  of  water ;  if  it 
is  to  be  waded  on  foot,  as  in  Deep  ;  and  if  on  horseback,  mark  on  left 
arm  the  depth  of  water  with  extended  right  hand,  back  up,  index 
finger  resting  on  the  arm;  the  left  arm  represents  the  legs  of  the 
horse  or  pony. 

Deaf-mutes  indicate  simply  a  walking  through  the  water. 

Forelock.  Curve  the  fingers  of  riglit  hand  from  second  joints, 
backs  of  fingers  from  second  joints  on  line  with  back  of  hand,  and 
place  back  of  wrist  against  centre  of  forehead,  edges  of  hand  point- 
ing upwards. 

This  sign  is  used  to  describe  the  manner  in  which  the  Crows, 
Gros  Ventres,  Nez  Perces,  and  some  others  wear  their  hair.  Jt  is 
sometimes  used  in  connection  with  the  sign  for  the  tribe,  and  is  used 
pictorially  to  represent  them. 

The  hair  is  "  banged"  and  kept  standing  straight  up  by  means  of 
a  sticky  clay. 

Deaf-mutes  grasp  a  lock  of  the  huir  over  forehead. 

Forest,  Make  sign  for  Tree  ;  then  draw  left  hand  to  rear  some 
in(  hes,  and  carry  right  to  right  and  front,  extending  right  arm  to 
full  length  (trees  stretching  out  a  long  distance). 

Deaf-mutes  simply  indicate  many  trees  by  repeati'g  sign  for  Tree. 

Forever.     There  is  no  well-defined  and  well-known  gesture  for 


-  ji'jT'?^?.'^*;-^^  -  ^  '    ■       ■ 


182 


FORGE  T—FRA  GRANT. 


this,  and  a  very  long  time  in  the  future  is  the  nearest  approach  to  it. 
Make  signs  for  My  or  Mine,  Child  ;  repeat  same  several  times,  and 
then  make  sign  for  Beyond,  meaning  beyond  my  children's  children, 
etc.  I  have  seen  metaphors  used,  such  as  "while  grass  grows," 
"while  the  mountains  stand,"  etc.  Some  simply  point  with  ex- 
tended right  index  to  front  and  upwards,  extending  arm  to  full 
length. 

Deaf-mutes  describe  a  vertical  circle  in  front  of  body  with  tij)  of 
right  index,  other  fingers  and  thumb  closed. 

Forget.  Make  signs  for  Heart,  for  No.  Frequently  the  sign  for 
Keep  is  made,  and  after  holding  left  index  for  an  instant,  let  left 
hand  drop  (can't  hold  on  to  it). 

Deaf-mutes  hold  extended  right  hand,  palm  against  forehead, 
fingers  pointing  to  left ;  swing  the  hand  to  right,  outwards  and 
downwards. 

Forks.  (Of  river  or  trail.)  Make  sign  for  River,  Road,  or  Trail  ; 
then  hold  the  left  hand,  back  up,  in  front  of  body,  index  finger  ex- 
tended and  pointing  to  front  and  slightly  to  right,  other  fingers  and 
thumb  closed ;  bring  right  hand,  similarly  fixed,  and  place  tip  of 
index  of  right  against  side  of  left  index  finger,  fingers  making  such 
an  angle  as  the  streams  or  trails  make.  This  is  used  to  represent 
one  stream  emptying  into  another,  the  right  index  usually  representing 
the  smaller  stream. 

The  forks  of  a  trail  or  stream  are  also  represented  by  bringing  the 
hands,  backs  up,  in  front  of  body,  and  placing  them  side  by  side, 
touching  at  knuckles  of  index  fingers,  index  fingers  extended  and 
horizontal,  others  and  thumbs  closed,  right  index  pointing  to  right 
and  front,  left  index  to  left  and  front.  Sometimes  the  left  hand, 
back  up,  is  held  in  front  of  body,  anri  the  forks  represented  by  ex- 
tended and  separated  index  and  second  finger,  other  fingers  and 
thumb  closed. 

Deaf-mutes  indicate  the  current  flowing  with  both  hands,  and  then 
separate  the  hands,  denoting  a  separating  of  currents. 

Fort.  Conception:  White  soldiers' house.  Make  sign  for  Whites, 
for  Soldier,  and  House. 

Deaf-mutes  indicate  an  embankment  or  enclosure,  and  cannon. 

Found.  This  is  represented  by  I  Saw  It,  Picked  It  Up,  or 
Caught  It. 

Deaf-mutes  use  the  same  signs. 

Fox.  Indicate  size  of  animal,  and  the  long,  large  tail  with  white 
tip  ;  also  color  of  hair,  and  the  jumping-sideways  motion  in  running. 

Fragrant.  Conception:  Smells  good.  Bring  right  hand,  hack 
nearly  up,  in  front  of  lower  part  of  face,  first  and  second  fingers  ex- 
tended, separated,  nearly  horizontal,  and  pointing  towards  face,  tips 
close  to  chin  ;  move  the  hands  upwards  by  wrist  action,  no.se  passing 
between  tips  of  fingers ;  then  make  sign  for  Good. 

Deaf-mutes  pass  the  open  right  hand  from  below  up  past  nostrils, 
palm  towards  face. 

Indians  are  not  only  fond  of,  but  apparently  think  there  is  some 


FREEZE—FRIEND. 


«83 


charm  in  many  of  the  sweet  smelling  roots,  herbs,  and  grasses,  and 
frequently  have  tiny  sacks  filled  with  something  of  the  kind  tied  to 
the  hair  or  fastened  to  a  string  round  the  neck.  It  is  simply  won- 
derful how  many  sweet-smelling  grasses  they  will  find  in  a  country 
where  a  white  man  would  fail  to  find  any.  Being  thus  fond  of  sweet 
smells,  it  is  strange  how  indifferent  they  are  to  many  foul  ones. 
Most  Indians  have  a  personal  exhalation,  a  sort  of  characteristic  halo 
or  atmosphere,  entirely  unlike  that  which  marks  a  negro,  but  in  its 
way  just  as  strong,  though  less  offensive,  and  which  a  Government 
mule  will  tremblingly  detect  at  a  great  distance.  It  is  a  i)ungent, 
musty  odor,  something  like  that  of  combined  smoke  and  grease. 

Freeze.  Make  sign  for  Cold,  and  then  add  explanatory  signs : 
if  of  water,  that  ice  is  forming ;  if  of  body,  that  the  cold  kills  the 
part. 

Deaf-mutes  make  their  sign  for  Water,  and  then  hold  hands,  backs 
up,  in  front  of  shoulders,  fingers  extended,  separated  ;  curve  the 
fingers  slightly. 

Freeze  Over.  Conception  :  Ice  closing  over  a  stream.  Make  sign 
for  Cold,  for  Water  or  Stream;  then  hold  the  extended  hands, 
backs  up,  in  the  same  horizontal  plane,  in  front  of  and  little  lower 
than  shoulders,  fingers  pointing  to  front ;  move  the  hands  towards 
each  other,  index  fingers  meeting  and  sides  touching  in  front  of 
body.     This  represents  the  ice  formed  on  the  surface  of  the  water. 

Deaf-mutes  make  their  sign  for  Water,  Freeze,  Strong,  and 
Walk  Over. 

Friend.  Conception:  Brother,  and  growing  uj)  united,  together. 
The  most  common  sign  in  the  North  is  to  hold  the  right  hand  in 
front  of  and  back  towards  neck,  index  and  second  fingers  extended, 
touching,  pointing  upwards  and  slightly  to  front,  others  and  thumb 
closed  ;  raise  the  hand,  moving  it  slightly  to  front  at  same  time 
until  tips  of  fingers  are  about  as  high  as  the  top  of  head.  (Some- 
times the  index  finger  of  each  hand  is  used,  and  the  hands  raised 
similarly.)  The  hand  is  fixed  as  in  Brother,  and  raised  rs  in 
Grow. 

The  Southern  Indians  frequently  link  index  fingers  in  front  of 
body  by  bringing  left  hand,  back  out,  well  in  front  of  breast,  index 
finger  extended  and  pointing  to  right,  other  fingers  and  thumb 
closed;  bring  right  hand,  back  to  rear  and  right,  index  finger  ex- 
tended and  pointing  upwards,  other  fingers  and  thumb  closed,  and 
place  palm  irface  of  right  against  left  index,  curving  and  linking 
them  firmly.  This  evidently  comes  from  clasping  hands,  and  some 
tribes  make  this  sign  for  friend. 

The  Berthold  Indians  make  sign  for  Brother.  The  Flatheads 
Use  both  index  fingers  as  I  have  explained,  whilst  the  Apaches, 
Kiowas,  and  Comanches  link  the  index  fingers. 

Deaf-mutes  link  index  fingers  twice,  first  holding  left  hand  back 
down  and  then  turning  it  back  up. 

The  men  of  some  tribes  have  friends  or  *'  partners"  in  their  own 
tribe,  or  sometimes  in  other  tribes  with  which  they  may  be  thrown, 


Ttmrn^mw^tim^m 


184 


FRlCnTEN— FUTURE. 


or  among  the  whites.  This  characteristic  is  specially  seen  among 
the  Arapahoes.  They  really  seem  to  "  fall  in  love"  with  men,  and 
1  have  known  this  affectionate  interest  to  live  for  years,  surviving 
lapse  of  time  and  separation.  The  adoption  is  about  the  same  as 
explained  under  Brother. 

Frighten.     See  Excite. 

Deaf-mutes  throw  up  the  hands  and  draw  back  the  body,  as  though 
cowering  before  danger. 

Frog.  Make  sign  for  Water  ;  then  compress  the  right  hand,  hold 
it  back  to  right,  in  front  of  and  little  lower  tiian  shoulder ;  move  it 
to  front  on  a  curve  upwards  to  front  and  downwards,  imitating 
motion  of  frog  jumping. 

Deaf-mutes  indicate  the  jump  with  right  hand,  but  extend  first 
and  second  fingers,  others  closed. 

Frost.  Make  sign  for  Cold.  Sometimes  add  signs  for  Grass 
and  Kill. 

Fruit.     It  is  necessary  to  specify  the  kind  j  no  general  sign. 

Funeral.     Make  sign  for  Bury. 

Future.  It  is  necessary  usually  to  specify  time'.  The  hands  are 
drawn  apart  frequently  as  in  By  and  By,  to  denote  an  indefinite 
future  time. 

Deaf-mutes  make  their  sign  for  Time,  and  thenfpush  right  hand, 
index  finger  alone  extended,  well  to  front. 


GALL— GENEROUS. 


185 


a. 


Gall.  Hold  compressed  right  hand  against  surface  of  body  over 
location  of  gall  ;  then  rub  the  tips  of  fingers  against  left  palm,  ex- 
tended left  hand  held  horizontally,  back  down,  in  front  of  body  j 
then  point  to  something  yellow. 

Frequently  l.ie  signs  for  Lose  and  Bad  are  also  made,  to  indicate 
tlie  bitter  taste  of  the  liquid.  I  have  referred  to  the  hard  yellow 
substance  sometimes  found  in  the  gall-bladder,  and  highly  prized 
for  medicine-paint,  under  Buffalo,  and  also  the  uses  made  of  the 
liquid. 

Gallop.  Make  sign  for  Ride  ;  then  bring  the  hands  in  front  of 
centre  of  body,  back  of  right  to  right,  left  to  left,  fingers  extended, 
touching,  and  pointing  to  front ;  left  hand  near  the  body,  right  in 
front  of  and  little  to  right  of  left,  tips  of  fingers  of  left  hand  op- 
posite right  wrist ;  move  the  hands  simultaneously  up  and  down 
several  times  by  wrist  action,  the  tips  of  the  fingers  describing  verti- 
cal curves.  To  indicate  galloping  a  long  distance  rapidly,  the  hands 
are  from  above-described  position  moved  to  the  front,  after  making 
the  gesture  with  a  wavy,  tremulous  motion,  introducing  the  idea  of 
going  like  the  wind.  Sometimes  the  hands  are  held  as  Ride,  and 
then  the  left  hand  moved  as  above  described. 
"I'liis  latter  is  the  deaf-mute  sign. 
Game.     Specify  whatever  kind  it  may  be. 

Gap.  (Mountain  pass,  or  depression  in  bluffs.)  Hold  the  left 
hand,  back  out,  in  front  of  breast,  index  and  thumb  spread,  others 
closed,  thumb  pointing  upwards  and  to  left ;  pass  the  extended  right 
hand,  palm  towards  lett  thumb,  lower  edge  resting  on  left  hand  be- 
tween the  spread  thumb  and  index.  (This  indicates  going  through, 
or  the  possibility  of  going  through  the  pass.) 

It  would  perhaps  be  well  to  first  make  sign  for  Mountains  or 
Hills. 
Deaf-mutes  indicate  a  mountain-pass. 
Gender.     See  signs  for  Male  and  Female. 
Generous.     Make  signs  for  Heart,  and  for  Big  or  Good. 
Deaf-mutes  make  their  sign  for  Good  with  both  hands. 
There  are  few  people  so  generous  as  the  Indians,  in  fact,  liberality 
is  so  largely  developed  that  it  crowds  out  gratitude,  as  we  know  and 
understand  the  word.     Generosity  is  one  of  the  essential  steps  to 
chieftainship,  as  I  have  statecl,  and  stingy  Indians  are  rare.     They 
are  nearly  always  held   in  great  disfavor,  and  are  thoroughly  con- 
demned by  public  opinion  for  their  meanness. 

In  their  religious  and  war  ceremonies,  at  t'v:ir  feasts,  festivals,  and 
funerals,  the  widows  and  orphans,  the  poor  and  needy,  are  always 
thought  of;  not  only  thought  of, — for  this  is  done  by  the  kneeling 


1 86 


GHOST. 


crowds  in  our  gilded  palaces,  rich  in  ornament,  called  churches, 
where  the  softened  and  beautified  light,  coming  through  stained  glass, 
falls  like  a  true  halo  from  heaven,  crowning  each  bowed  head  with 
tints  of  rose  and  violet, — but  their  poverty  and  necessities  are  re- 
lieved. The  hearts  of  our  outcasts  and  poor  are  not,  commonly, 
very  much  gladdened  or  their  burdens  lightened  by  hearing  that  we 
are  to  have  a  great  supper  or  a  grand  ball,  or  some  impressive  relig- 
ious ceremony.  But  with  these  wild  and  barbarous  people,  in  torrid 
and  arctic  climates,  these  gatherings  mean  also  gifts  for  the  needy 
and  suffering.  These  gifts  arc  made  with  as  much  ostentation  as 
possible,  and  are  called  "  prairie  gifts,"  or  a  gift  "  by  itself,"  mean- 
ing that  nothing  is  seen  but  the  gift ;  no  reward  or  return  is  in  sight 
or  is  expected  ;  and  for  days  after  the  camp-crier  and  the  women  of 
the  camp  sing  their  i)raises  of  the  donor, — his  feats  in  war,  his  big- 
hearted  ness  in  peace. 

I  have  seen  white  men  reduced  to  the  last  "hard  tack,"  with  only 
tobacco  enough  for  two  smokes,  and  with  no  immediate  prospect  of 
anything  better  than  horse-meat  "straight."  A  portion  of  the  hard 
bread  was  hidden  away,  and  the  smokes  were  taken  in  secret.  An 
Indian,  undemoralized  by  contact  with  the  whites,  under  similar  cir- 
cumstances, would  divide  down  to  the  last  morsel.  This  character- 
istic may  be  accounted  for  both  by  his  nature  and  his  training.  He 
finds  a  thousand  ways  to  support  life  where  a  white  man  would 
starve;  and  a  firm  confidence  in  himself  stifles  fears  for  the  future, 
assuages  the  pangs  of  hunger,  and  begets  a  lively  faith  that  Nature 
will  furnish  him  with  food.  The  "  taking  no  thought  for  the  mor- 
row," generosity,  liberality,  and  hospitality  have  all  been  obstacles 
to  their  advancement  in  civilization,  and  will  continue  so  to  be  until 
they  can  learn  and  practice  something  of  the  thrifty  economy  of  our 
friends,  the  Jews  and  Chinamen. 

Ohost.  Expressed  by  the  gesture  for  one  who  dies  and  walks  about 
at  night;  adding  also  signs  for  seeing  him,  and  his  looking  like 
something  white. 

Frequently  the  index  fingers  and  thumbs  are  curved  into  a  circle. 
other  fingers  closed,  and  their  circles  placed  over  eyes,  to  denote  the 
big  eyes  which  ghosts  are  supposed  to  possess. 

Deaf-mutes  make  signs  for  White,  for  Wrapping  Up,  and  for 
Spirit. 

Indians  say  that  they  sometimes  hear  and  frequently  see  ghosts; 
and  physical  afflictions  are  often  attributed  to  their  malign  influence. 
Wonderful  and  thrilling  stories  are  told  of  men  who  have  been 
killed  while  out  from  camp  with  a  war-party,  and  long  before  the 
party  returned,  or  any  news  was  heurd  of  it,  the  family  lodge  would 
be  entered  by  the  spirit  of  the  deceased. 

The  belief  that  the  spirits  of  deceased  persons  who  die  away  from 
home  return  to  their  village  before  starting  for  the  Happy  Hunting- 
Ground,  and  by  ghostly  footsteps  and  weird,  windy  whisperings  give 
information  of  their  own  deaths  to  their  kinsfolk,  seems  to  be  quite 
common. 


GIRL— GLOOMY. 


187 


Girl.  Make  sign  for  Female,  and  hold  right  hand,  back  out,  in 
front  of  and  to  right  of  body,  index  finger  extended  and  pointing 
upwards,  others  and  thumb  closed,  holding  hand  at  supposed  height 
of  girl.     Sometimes  signs  to  indicate  *'  not  married"  are  made. 

Deaf-mutes  make  their  sign  for  Female,  and  indicate  height. 

Give.  Hold  right  hand,  back  to  right,  fingers  extended,  touch- 
ing, pointing  to  front  and  upwards,  in  front  of  body  at  about  height 
of  shoulder ;  move  the  hand  outwards  and  downwards.  If  giving 
to  more  than  one,  make  the  motions  as  though  persons  were  in  your 
front  in  a  circle.     Some  Indians  use  both  hands. 

For  a  free  gift,  when  nothing  is  exjjected  in  return,  make,  first, 
tlie  sign  for  Bv  Itself.  Sometimes  this  is  called  a  prairie  gift, — 
nothing  in  sight  but  the  gift  ;  and  this  expression  is  always  used  in 
reference  to  gifts  made  to  the  poor. 

Deaf-mutes  hold  closed  right  hand  near  body ;  move  it  outwards 
and  open  it. 

Give  Me.  Bring  the  right  hand  well  out  in  front  of  body,  about 
height  of  neck,  back  of  hand  nearly  to  left,  lower  edge  nearest  to 
body,  fingers  extended,  touching,  and  pointing  upwards;  draw  the 
hand  in  towards  the  body,  at  same  lime  lowering  it  slightly.  In 
bringing  hand  in  towards  body  keep  it  as  nearly  as  possible  in  same 
vertical  plane. 

Deaf-mutes  hold  the  open  hand  well  out  in  front  of  body,  close  it, 
and  bring  it  in  close  to  body. 

Give  Name  To.     Make  signs  for  Call  and  for  Give. 

A  young  man,  after  making  his  maiden  effort  on  the  war-path,  if 
he  lias  met  with  success,  "sheds"  his  boyish  name,  and  is  given  fre- 
quently the  name  by  which  some  of  the  old  men  in  his  tribe  have 
always  been  known.     (See  Name.) 

Glad.  Conception  :  Daylight  or  sunshine  in  the  heart.  Make 
sign  for  Heart,  and  then  carry  left  hand  out  to  position  for  Day  ; 
carry  right  hand  simultaneously  out  from  position  over  heart,  sweep- 
ing it  to  right,  and  moving  palms  up  as  explained  in  Day.  Carrying 
hands  into  positions  on  curves  thus,  gives  grace  and  beauty  to  move- 
ments. Some  Indians  make  sign  for  Heart,  and  then  make  sign 
for  Light;  and  others  indicate  the  heart  as  fluttering,  as  in  Excite, 
while  others  simply  make  signs  for  Heart,  Good,  and  Big  or 
Brave. 

Deaf-mutes  hold  palm  of  extended  right  hand  against  surface  of 
body  over  heart,  patting  same  for  pleasure,  and  moved  circularly  for 
happy,  pleased,  etc.,  meaning  ^/W. 

Gloomy.  Conception  :  Clouds  are  close.  Make  sign  for  Clouds, 
and  with  the  hands  in  this  position  lower  them  to  near  head.  (The 
clouds  press  down  upon  one.)  This  is  a  very  common  metaphor. 
The  clouds  are  close,  the  world  is  dark  and  gloomy.  (See  also 
Cross,  Sullen.) 

Deaf-mutes  hold  extended  right  hand,  back  out,  in  front  of  face, 
fingers  pointing  upwards,  hand  few  inches  from  face;  lower  the  head 
and  hand  at  same  time. 


i88 


GLOVE— GOAT. 


Olove.  Pass  the  spread  thumb  and  index  of  right  over  left  hand. 
This,  of  course,  would  mean  any  covering  for  the  hands. 

Deaf-mutes  use  the  same  sign. 

Olue.  ("onception  :  Fastening  feather-guides  to  arrow.  Make  sij,'ii 
for  Arrow,  and  then  hold  left  hand,  back  to  left,  in  front  of  body, 
index  finger  extended  and  pointing  upwards,  other  fingers  and  thuinb 
closed  ;  carry  the  extende(l  index  of  right  hand  to  front  antl  down- 
wards, other  fingers  and  thumb  closed,  as  though  dropping  or  dipping 
it  into  some  vessel ;  tlien  bring  right  hand  up,  and  rub  side  of  left 
index  with  palmar  surface  of  right  index  near  end.  Indians  made 
and  still  make  a  very  good  glue  from  the  thick  muscles  and  muscular 
tissue  found  on  ernch  side  of  the  neck  of  a  buffalo  bull  or  bull  elk. 
This  is  boiled  in  water  for  two  or  three  days,  and  when  of  a  thick, 
sticky  consistency,  or,  as  they  say,  "when  it  gets  right,"  a  small 
stick  with  notches  on  the  end  is  twisted  and  turned  in  the  contents 
of  the  vessel,  until  a  large  amount  adheres  to  it ;  this  hardens  on 
cooling  and  exposure  to  the  air,  and  the  glue  is  kept  in  this  way  for 
long  periods  of  time.  Sometimes  the  scrapings  of  an  elk-horn  are 
boiled  with  the  muscular  tissue,  but  it  is  not  necessary.  When  used, 
a  small  jjortion  is  chipped  off  and  gently  heated  in  water ;  the  amount 
of  the  latter  being  regulated,  of  course,  by  the  amount  of  glue 
needed.  It  is  used  for  fastening  the  feather-guides  to  arrows,  fasten- 
ing sinew  on  the  back  of  bows,  fastening  the  hair  on  the  feathers  of 
a  war-bonnet,  etc.  ;  in  fact,  used  when  glue  or  cement  would  be 
necessary  or  desirable,  and  possesses  the  qualities  of  both,  though  in 
an  inferior  degree.  It  is  whitish  in  color,  unless  stained  or  colored, 
as  is  sometimes  done,  with  ochre. 

Go.  Hold  right  hand  in  front  of  body,  back  to  right,  fingers  ex- 
tended, touching,  pointing  to  front  and  downwards;  move  the  hand 
to  front,  at  same  time,  by  wrist  action,  raise  the  fingers,  so  as  to  point 
to  front  and  upwards.  The  hand  can,  of  course,  be  held  to  right 
or  left  of  body,  making  the  motion  to  indicate  the  direction,  and 
is  usually  so  made.  "  I  am  going,"  make  sign  for  I  and  above  sign. 
"  Going  to  and  reaching  a  place,"  is  expressed  by  the  signs  for 
Arrive  There. 

Deaf-mutes  wave  the  right  hand  outw.^rds  from  body,  back  out- 
wards and  upwards. 

Go  Away.  If  speaking  to  a  person  with  you,  simply  make  sign 
for  Go;  but  if  to  tell  people  who  are  approaching  to  "go  away," 
the  right  hand,  palm  out,  is  waved  from  the  body  outwards  and  to 
right. 

Go  Near.  To  illustrate,  take  the  sentence,  "I  am  going  near  the 
Sioux  camp,"  make  signs  for  I,  for  Go;  then  sign  for  Arrive 
There;  but  right  hand  stopping  little  short  of  left  hand  for  Sioux, 
and  for  Camp. 

In  sentences  of  similar  construction,  the  signs  for  Go  and  Arrive 
There  are  frequently  combined.  This  sign  for  Go  being  indefinite, 
needs  other  gestures  to  fully  establish  its  meaning. 

Goat.     Conception  :  Horns,  and  long  hair  under  chin.     Bring  the 


GOD. 


189 


hands  alongside  of  head,  index  fingers  extended  and  pointing  up- 
wards, other  fingers  closed,  hands  lielil  just  over  ears;  then  place 
the  back  of  right  wrist  against  under  side  of  chin,  hand  partially 
compressed,  fingers  extended,  slightly  separated,  and  pointing  down- 
wanls.     Some  Indians  add  also  the  signs  for  White  Hair. 

Deaf-mutes  use  same  sign, 

God.  Make  sign  for  Medicine  and  point  to  zenith,  or  add 
sign  for  Great  and  point  to  the  zenith  with  extended  index  of  right 
hand  ;  frequently  the  signs  for  Whites  and  for  Chief  are  made.  The 
Flatheads  and  Crows  make  the  sign  for  the  Old  Man  in  the  East, 
but  tlie  more  common  name  is,  as  I  have  given  it,  the  Great  Mystery, 
or  Medicine  Chief,  or  Great  White  Medicine  Chief  above. 

Deaf-mutes  raise  the  right  hand,  to  full  extent  of  the  arm,  in  front 
of  body,  index  finger  alone  extended  and  pointing  to  zenith  ;  then 
lower  the  hand,  at  same  time  extending  the  fingers  and  thumb. 

I  once  asked  a  very  intelligent  Indian,  one  wiio  keenly  and  bit- 
terly felt  the  loss  of  his  country  and  the  fall  of  his  people,  why  it  was 
he  made  the  sign  for  a  white  God  in  the  heavens?  why  not  a  Chey- 
enne, Crow,  Sioux,  or  Pawnee  God?  To  which  he  replied,  "Long 
ago  my  people  had  two  Gods  above  to  whom  we  prayed, — one 
was  in  the  North,  who  was  the  God  of  the  snow  and  col;i  winds,  as  well 
as  of  the  large  game;  the  other,  the  God  of  the  warm  sunshine  and 
1,'iowing  grass,  was  in  the  South,  where  all  the  birds  go  in  winter. 
The  white  people  came  among  us,  scatteringly  at  first,  and  then 
like  a  flood  ;  they  drove  away  our  game  in  the  name  of  (jod,  who 
was  above  ;  lied  to  us  in  His  name,  robbed  us  of  our  country  in  His 
name,  and,  I  think,  He  must  be  a  white  God  !" 

Keokuk,  chief  of  the  Sacs  and  Foxes  in  the  Indian  Territory,  said 
to  me  in  answer  to  my  questions  in  regard  to  the  story  of  the  creation 
of  his  tribe,  "  God  made  the  Indians — the  Sac  of  yellow,  the  Fox 
of  red,  clay.  He  then  made  woman  out  of  man's  rib.  The  beaver 
wanted  it  always  night,  God's  son  always  day  ;  so  God  made  it  half 
tia\ light  and  half  darkness."  This,  he  insisted,  was  the  Sac  and 
Fox  account  long  before  they  met  the  whites. 

Questioning  the  Assinaboines  at  Fort  Belknap,  I  found  that  they 
formerly  had  an  image  cut  from  wood,  which  represented  the  Un- 
known above.  To  this  they  made  presents  and  offerings,  and  at 
stated  intervals  all  gathered  round  it.  They  also  said,  "The  same 
white  man's  God,  which  this  image  represented,  gave  us  the  bow 
and  arrow  and  showed  us  how  to  kill  game.  Afterwards  the  white 
man  showed  us  how  to  use  the  medicine  iron." 

It  will  thus  be  seen  how  difficult  it  is  to  get  any  correct  idea  of 
the  original  beliefs  of  our  aborigines  about  what  the  interpreters  call 
the  "Great  Spirit."  There  is  nothing  in  the  vocal  word,  but  the 
gesture  does  give  a  clue.  It  is  the  ivhite  man' s  God,  and  a  close 
investigation  into  such  religious  ceremonies  as  have  been  preserved 
from  the  corroding  influences  of  time  and  the  alterations  of  our 
own  beliefs,  leads  me  to  assert  that  the  Indians  were  limited  pan- 
theists,— if  I  may  use  such  expression  as  meaning  that  they  did  not 


y 


/ 


190 


GOD. 


believe  that  the  tiniversc,  taken  as  a  whole,  was  God,  but  that  everv- 
thing  in  the  world  had  'ts  "  spiritual  essence"  made  manifest  in  the 
forces  and  laws  of  nature.  They  were  also  limited  polytheists,  in 
that  they  deified  the  oldest  people  of  their  tribe  whom  tradition  gave 
any  account  of.  These  two  were  united,  in  most  cases,  by  the 
shadow,  hardly  the  substance,  of  fetichism  ;  somclhing  akin  to  the 
sui)erstitious  feeling  which  many  of  our  own  race  still  have  in  regard 
to  the  influence  exercised  on  our  fortunes  by  a  horse-shoe  nailed 
over  the  door  or  fastened  to  the  wall  ;  though  the  Manflans,  in  their 
worship  and  sacrifice  to  the  spirit  of  wood,  pass  beyond  the  shadow 
and  reach  the  substance. 

One  who  knew  nothing  of  our  religious  views  might  be  led  into 
error  by  seeing  a  Catiiolic  solemnly  counting  his  beads,  and  rev- 
erently bending  the  knees  and  bowing  in  worship  before  a  cross. 
And  so  the  sight  of  a  savage  piously  whispering  his  prayer  to  a 
painted  stone,  or  devoutly  pointing  his  pipe  and  humbly  making  his 
petition  to  the  white  skull  of  a  buffalo,  might  lead  one  to  form 
erroneous  opinions. 

'I'he  belief  of  the  Indians,  though  something  like  that  of  the  ancient 
Greeks,  had  not  crystallized  into  such  shape  tbat  names  were  given 
for  a  definite  number  of  superior,  and  an  indefinite  number  of  in- 
ferior, gods,  but  the  forces  of  nature  worked  for  them  good  or  evil ; 
i.e.,  good  luck  or  bad  luck. 

It  is  as  difficult  to  obtain  a  definite  and  clear  understanding  of  the 
Indian's  view  of  the  "spiritual  essence"  propitiated  by  their  sacri- 
ficial worship  as  it  is  to  define  our  own  ideas  of  God  ;  an'  m  this 
connection  the  following  extract  from  an  address  recentlj  ade  by 
an  eminent  divine,  Professor  David  Swing,  may  be  appropriate: 

"  What  a  calamity  to  the  religious  nature  of  man  were  we  all  com- 
pelled to  find  only  one  import  to  words,  and  to  live  and  die  with 
one  interpretation  I  The  Creator. of  man  having  made  him  to  be  of 
broad  and  varying  taste,  did  not  forget  to  make  equally  the  realm 
where  he  must  pass  his  life.  An  unlimited  mind  demands  an  un- 
limited objective  and  subjective  world.  The  wings  of  an  eagle  bt 
speak  for  it  the  open  air.  It,  therefore,  comes  to  pass  that  all  can 
not  and  need  not  think  of  the  very  foundation  of  religion,  the  Deity, 
with  the  same  thoughts.  He  may  appear  before  one  in  the  likeness 
of  man.  His  raiment  glistening  in  excessive  light,  His  hair  white  as 
wool,  with  the  wisdom  and  dignity  of  eternal  years.  To  another 
He  may  seem  as  broad  as  all  space,  as  omnipresent  as  the  sweet 
ether,  as  invisible  as  music.  To  another  He  may  seem  within  al! 
life,  the  soul  of  all  that  lives,  while  others  may  say  in  humility,  'who 
by  searching  can  find  out  God  1'  " 

The  Indians  are  essentially  a  religious  people,  or  more  correctly,  a 
superstitious  peoi)le,  and  as  bats  thrive  best  in  darkness,  so  do  super- 
stitions in  barbarism.  Therefore  it  seems  natural  that  they  should 
believe  in  the  direct  agency  of  superior  powers,  and  consequently  their 
sacrificial  system  is  the  natural  result  of  their  belief;  and  their  vision- 
seeking,  through  steam-baths,  fasting,  and  self-mutilation,  the  only 


GOLD—GRANDFA  THER. 


IQt 


means  of  ascertaining  the  will  and  wishes  of  these  mysterious  powers, 
as  well  as  to  gain  their  assistance. 

Morality  has  no  jjlace  in  superstitious  worship,  and  hence  wc  find 
that  the  morals  of  the  Indians  are  not  sensibly  controlled  or  regu- 
lated by  any  religions  views  they  may  have.  Crime  is  not  a  violation 
of  the  laws  of  any  of  their  mysteries  or  Gods,  but  an  infraction  of  the 
material  laws  which  they  find  necessary  to  their  physical  existence  as 
a  people  or  tribe.  The  sweet  promises  of  future  rewards,  or  the  dine 
thteats  of  future  i)unishments,  are  totally  and  entirely  eliminated,  ex- 
cept so  far  as  virtue  in  bravery  is  concerned.  Those  killed  in  battle  go 
to  the  hereafter  by  the  starry  trail  in  the  heavens  (Milky-Way),  and 
are  met  in  that  "  far-off  land"  with  songs  and  feasts  and  made  chiefs. 

In  addition  to  the  general  mysteries  which  all  Indians  hold  in  com- 
mon superstitious  awe,  individuals  frequently  have  a  personal  mystery, 
which  exercises  a  direct  influence  ui)on  all  the  more  important  events 
ot  their  every-day  life,  and  from  wiiom  information  is  received  by 
means  of  visions  or  inspirations,  in  the  sha[)e  of  warnings  of  danger 
or  advice,  which  will  secure  success.  This  personal  God  may  always 
apjjear  in  the  same  form,  and  directly  foreshadow  coming  events,  or 
may  cause  the  Thunder-Bird  to  flash  forth  an  omen,  an  owl  in  tlie 
stilly  darkness  of  the  night  to  solemnly  lioot  an  admonition,  the 
toes  of  moccasins  tiirown  in  the  air  to  fall  pointing  in  a  certain 
direction,  so  that  the  flight  of  a  bird  or  the  direction  of  the  wind 
has  determined  the  course  and  result  of  many  war  expeditions. 

Gold.  Make  sign  for  Money,  then  point  to  sometiiing  yellow  in 
color. 

Deaf-mutes  hold  right  hand  as  in  their  sign  for  little  Y;  give  it  a 
treinl)ling  motion,  and  then  make  their  sign  for  Metal. 

Good.  Concepti  in:  Level  with  the  heart.  Hold  the  extended 
right  hand,  back  up,  in  front  of  and  close  to  left  breast,  fingers  ex- 
tended, touching,  and  pointing  to  left  (index  finger  usually  rests 
against  breast  in  this  position);  move  the  hand  briskly,  well  out  to 
front  and  right,  keeping  it  in  the  same  horizontal  plane. 

I  have  seen  Chippewas  make  the  sign  for  Good  with  the  left  hand, 
and  sweep  it  well  round  to  the  left.  The  Utes  pointed  to  something 
good ;  and,  for  a  person,  used  sign  for  True  or  Straight.  The 
Yankton  Sioux  sometimes  sweep  hand  out  from  heart,  turning,  back 
down,  as  in  Day. 

Deaf-mutes  place  palmar-surface  ends  of  fingers  of  extended  right 
hand  on  lips,  fingers  pointing  upwards,  wave  the  hands  outwards 
little  to  right  and  downwards,  turning  palm  uj).  This  is  also  used 
for  "Good -day,"   "Good-by,"   "  Thank  you."  etc. 

Goose.  Make  sign  for  Bird  (remembering  the  long  swinging  mo- 
tion made  by  the  wings  of  a  goose  in  flying),  then  make  a  sound  as 
closely  as  possible  imitating  that  made  by  a  goose.  Instead  of  the 
sound,  the  peculiar  triangular  shape  taken  by  flocks  of  these  birds  in 
their  migrations,  or  some  of  the  habits  of  the  bird,  are  sometimes 
represented. 

Grandfather.     Represent  by  proper  signs  the  fiither  of  mother  or 


i(;2 


GKANDMorHF.R     GFA  TITUDK. 


tatlRT.  Many  tribes  call  "Ciod"  ^iraiKlfallicr  in  tlu'ir  vcical  language, 
instead  of  the  "dreat  Mystery,"  or,  as  it  is  translated,  "  (Init 
Spirit."      Many  tribes  also  call  the  sini  grand  father. 

Deaf-nnites  make  their  sign  for  FatiiI':r,  repealing  motion  of 
moving  crossed  hands  to  front. 

Orandmother.  Repri-sent  by  projjer  signs  the  mother  of  mother 
(M-  lather.  'I'he  Indians  call  tiie  earth  mother  or  grandn\oliier, — she 
provides  nonrishment  for  her  cliildren.  Many  Indians  simply  make 
signs  for  Oi.i)  Man  or  (^M)  Woman  for  grandfather  or  grandniotner. 

Deaf-mntes  make  sign  for  MoriiKu,  and  then  move  the  (-rosseil 
h.inds  to  front  second  time. 

Holh  the  signs  for  grandfather  and  grandmother  arc  sometimes 
indicated  by  making  sign  for  l''AriiKR  or  MoriiKR,  and  then  sign  for 
Hkvoni).  as  is  tlie  usual  way  of  representing  former  generations. 

Orass.  Hold  the  hands,  backs  downwards,  well  down,  arms  ex- 
tended to  lull  leiigtii.  in  front  of  or  to  U'ft  or  right  of  body,  fingers 
anil  ihnmbs  well  separated,  slightlv  cnrved,  and  |)ointing  upwards, 
right  hand  close  to  and  little  in  advance  of  left,  liands  about  same 
lieigiu,  little  finger  of  right  hand  near  to  lingers  of  left  hand  ;  sepa 
rate  the  hands  some  inches,  moving  right  more  than  left  and  to  from 
(considering  edge  of  lel't  hand  as  determining  this  direction). 

Deat'-imnes  liold  right  hand  in  sign  for  letter  G,  give  treml)liiiL; 
motion  to  it,  which  is  sign  forCiKKK.N;  then  make  their  sign  for  Grow, 
and  indicate  stalk  with  extended  index  finger. 

Gratitude.  There  is  no  general  single  sign  for  this,  but  it  is  ex- 
])ressed  nsually  by,  "Yon  Iiave  taken  jiity  on  me;  I  will  remember 
it,  and  take  pity  on  yon."     (^See  I'hrase.) 

Deaf-nuiies  hold  the  riglit  hand  near  heart,  thumb  and  index 
nearlv  exteiuled,  and  palmar  surface  near  ends  pressed  together, 
other  fingers  closed  ;  move  the  hand  outwards  (represents  drawing 
siMuething  from  the  heart,  and  means  "  thanks")  ;  then  make  their 
sign  tor  GlvK  with  both  liands. 

There  are  many  well-known  luises  oa  record  of  Indian  gratitude 
surviving  the  lapse  of  years,  the  trials  of  a  burdened  life,  and  keeii- 
ing  pure  and  strong  in  the  midst  of  treachery,  ingratitude,  and  d'' 
ception  dealt  out  to  them  ;  and  I  have  no  doubt  there  have  been 
many  individual  Indians  who  have  possessed  a  warm,  friendly  feeliiii: 
for  a  benefactor  ;  in  fact,  I  have  seen  decided  exhibition  of  tiiis 
sentiment.  But  a  feeling  of  thankfulness,  a  keen,  lively  sense  of 
gratitude,  can  only  live  in  an  atmosphere  of  selfishness,  can  only  be 
kept  alive  by  contrast,  and  illiberality  is  a  product  of  civilization, 
not  of  barbarism.  I  use  the  woni  selfishness  here  mostly  in  tiie 
limited  sense  of  greed,  or  of  a  hope  of  gain,  a  desire  for  the  ac- 
cumulation of  worldly  goods,  and  gratitude  mostly  in  the  sense  of 
an  appreciation  for  git'ts  revXMved  to  relieve  physical  wants.  An 
Indian  is  stricken  with  a  great  grief;  death  takes  away  his  wife  or  his 
child  ;  all  of  his  possessions  are  given  away  ;  he  and  they  all  know- 
ing that  in  a  short  time  gifts  will  be  made  to  him  which  will  perhaps 
more  than  counterbalance  the  goods  distributed.     A  young  and  am- 


GRAVE— GROS    VENTRE. 


J93 


l)ili()ns  warric. ,  returning  from  a  siirressful  horse-stealing  foray,  pre- 
sents the  fruit  of  his  cfTorts  to  tlie  poor  of  tlie  raiup.  He  and  they 
all  feel  that  his  reward  has  l)een  paid  by  the  liigh  estimate  |)ul)li(; 
oijinion  places  op  his  merits  and  the  advantages  whi(  h  will  result 
fiKMi  sue  h  public  estimation. 
Grave.  (Hurial-phue.)  Make  signs  for  DiK  and  for  Bury. 
Deaf-nmtes  make  motion  as  though  digging  with  spade  or  shovel, 
.1    '  tlien  sign  for  Dead. 

Gray.  C'onrcption  :  White  and  blaek.  Point  to  something  white 
in  ( olor,  and  make  sign  N,  or  point  to  something  black.  Sometimes 
sign  for  LlTTLE  is  addec'  to  each  sign. 

Deaf-mutes  indicate  white  and  black  inixcd. 

Grazing.  Conception:  ('roi)ping  grass.  Make  sign  for  Animai,, 
anil  frequently  sign  for  (iuAss;  then  hold  right  hand,  back  up, 
fingers  partially  extended,  slightly  separated,  pointing  about  down- 
wards, well  out  in  front  of  body;  lower  the  hand,  at  same  time  com- 
Itiess  the  hand, — i.e.,  bringing  tips  of  thumb  agai'r  c  tips  of  fingers; 
raise  the  hand  and  repeat  motion  in  different  pl.u.es  in  front  or  to 
riijhl  or  left  of  body. 

Greasy.  Make  sign  for  Fat.  Some  Indians  rub  inner  surface  of 
extended  fingers  of  right  hand  over  blanket  for  this  word,  and  only 
use  the  gesture  given  under  Fat  to  indicate  thick  or  thin,  according 
as  the  left  hand  drops  down  between  thinnb  aiul  finger  of  right. 

Great.  Hring  the  extended  hands,  palms  towards  each  otiier,  well 
in  front  of  breast,  hands  opjjosite,  few  inches  apart,  and  fingers  point- 
ing to  front  ;  separate  hands,  carrying  right  to  right,  left  to  left. 

To  in(li(-ate  an  object  as  high  as  well  as  broad,  tlie  extended  right 
iiand  held  horizontally,  back  tip,  is  raised  in  front  of  body. 
Deaf-mtites  make  sign  for  letter  G,  and  then  the  above. 
Green.     Point  to  something  green.     Sometimes  sign  for  Grass  is 
made  to  denote  the  color. 

Deaf-nuites  make  sign  foi  letter  G,  and  then  give  a  trembling  mo- 
tion to  hand. 

Grieve.     Make  sign  fof  Ckv,  and  also  indicate  that  the  hair  is  cut 
off. 
Grizzly.     Same  as  Gra^  . 

Gros  Ventre  (Indian).  The  Crows  make  the  sign  for  Big  Belly 
to  denote  the  Gros  Ventres  of  the  Prairie,  and  sign  same  as  for 
Arickaree,  or  for  Dirt  Houses,  to  denote  the  Gros  Ventres  at  Ber- 
thold,  while  the  latter  frequently  hold  the  nearly-closed  right  hand, 
bac  k  to  right,  near  mouth,  back  of  thumb  touching  lips  ;  twist  and 
carry  the  hand  to  left,  as  though  twisting  something  with  this  hand 
to  facilitate  biting  it  otT, — the  gesture  meaning  bitten  or  cut  off. 
There  is  also  a  band  of  Ogalalla  Sioux,  Little  Wound  being  the  chief, 
which  has  the  same  sign  ;  they  arc  called  at  the  agency  (Pine  Ridge, 
Dakota)  the  Cut-off  band.  The  Gros  Ventres  claim  that  this  name 
(Big  Belly)  was  given  them  by  the  whites.  Neither  this  tribe  nor 
the  Gros  Ventres  of  the  Prairie  have  larger  abdomens  than  other 
hulians.     The  agent  at  Fort  Berthold,  Dakota,  where  this  tribe  is 

»3 


-.^  -T-.fr,~^.  •^- "',a  1 1  r',-" 


194 


6^ A"  05    VENTRE. 


located,  gives  the  number  as  four  hundred  and  forty-five,  in  his  report 
for  1881,  so  that  only  a  remnant  is  left  of  a  once-powerful  nation 
numbering  several  thousands.  I  visited  the  agency  in  June,  1881, 
and  gathered  most  of  the  following  data  from  the  chief,  Poor  Wolf, 
whom  I  found  to  be  a  venerable,  professor-like-looking  old  fellow, 
dressed  in  an  army-blue  coat  and  trousers  which,  in  true  professor- 
like style,  were  a  little  too  short,  a  pair  of  old-fashioned  iron  specta- 
cles rested  uneasily  on  his  nose,  a  calico  shirt,  a  paper  collar,  and 
black  "  fly"  cravat,  which  was,  of  course,  askew,  completed  his  toilet. 
Ke  was  sixty-one  years  of  age,  and  was  born  near  the  mouth  of  Knife 
River.  He  informed  me  that  the  Gros  Ventres  call  themselves  Hidat- 
sas,  which  was  an  abbreviation  of  the  words  for  Red  Willow  village. 
They  migrated  towards  the  Missouri  River  from  the  North,  and  here 
first  met  the  Mandans.     The  Arickarees  were  then  below  Fort  Pierre. 

In  olden  times,  before  the  Crows  left,  there  were  three  chiefs  who 
controlled  and  regulated  all  the  affairs  of  the  camp.  Crossing  the 
Missouri,  they  camped  on  both  sides  of  Heart  River.  An  arrange- 
ment or  agreement  had  been  entered  into  in  regard  to  the  buffalo 
killed  on  each  side  of  this  stream,  Heart  River;  a,dispute  arose  over 
one  killed  in  the  stream,  which  led  to  angry  feeling  and  a  separation. 
They  formerly  had  an  annual  Sun-Dance,  which  was  peculiar  in  that 
the  person  who  made  it  was  forced  to  secure  a  large  number  of  but- 
falo-robes,  seventy  or  eighty,  have  them  carefully  dressed,  garnished 
with  porcupine-work,  before  he  notified  the  headmen,  who  then  had 
the  crier  formally  announce  the  information  to  the  camp.  At  the  danc  e 
these  robes  were  given  away.  The  ceremony  seems  to  have  differed 
but  slightly  from  that  observed  by  the  Sioux,  a  mock  battle  beini; 
fought  over  the  Sun-Dance  pole,  and  then  they  hauled  it  to  camp  with 
their  lariats.  In  addition  to  the  ordinary  mutilation,  they  frequently 
cut  off  the  little  fingers  in  tliis  dance.  The  old  man  claimed  that 
they  had  "corn,  tobacco,  and  beans  when  they  came  out  of  the 
ground,  and  since  then  the  whites  had  given  them  potatoes,  melon.s," 
etc.  They  bury  their  dead  mostly  above-ground,  in  trees  and  on 
scaffolding,  but  this  depends  on  the  wishes  expressed  by  the  person 
just  before  death.  The  widow  inherit j  the  property.  No  food  is 
taken  to  the  grave.  The  "Happy  Hiinting-Ground"  is  located  an 
beyond  the  rising  sun. 

They  did  not  eat  dogs  in  olden  time,  and  never,  until  recently, 
wore  the  scalp-lock.  They  have  a  special  dance  when  the  corn  has 
ripened  sufficiently  to  be  eaten  ;  this  was  commanded  by  their  God 
when  He  first  gave  them  the  corn.  The  women  wear  their  dresses 
quite  short,  and  do  not  use  a  "protection  string."  Poor  Wolt", 
though  not  absolutely  vouching  for  the  truth  of  the  story, — in  fact,  to 
do  him  justice,  he  said  he  did  not  know  whether  it  was  true  or  not, 
but  said  the  tradition  had  been  handed  down  to  him  by  his  fore- 
fathers,— gave  me  the  old,  okl  story  of  the  origin  of  the  Hidaisas, 
including,  of  course,  the  Crows.  Formerly,  said  he,  they  lived  in 
a  world  under  tiie  earth,  when  one  day  a  man,  by  the  aid  of  a  root 
or  vine,  climbed  above,  out  from  that  inner  or  lower  world  to  thir. 


GKOS    VENTRE. 


195 


fair  earth.  He  remained  some  time,  and  then,  by  this  same  ladder 
oi  destiny,  returned  to  iiis  people,  told  them  of  the  better  and  more 
beautiful  country  above,  and  they  made,  by  means  of  the  root  or 
vine,  the  ascent ;  not  all  of  them,  however.  Half  of  the  tribe  had 
made  good  the  ascent,  when  a  fat  old  woman,  large  beyond  descrip- 
tion, and  additionally  heavy  with  her  unborn  child,  started,  sailor- 
like, up  the  vine ;  it  broke,  and  the  rest  were  doomed  to  remain  in 
their  lower  world.  This  story  is  carefully  and  definitely  located  at 
Devil's  Lake,  Dakota. 

The  part  of  the  tribe  who  had  thus  fortunately  come  upon  this 
beautiful  earth  soon  suffered  the  inconvenience  of  a  flood,  and 
many  were  drowned.  They  were  still  numerous  and  strong,  were 
divided  into  three  bands,  then  into  two,  and  camped  separately,  and 
located  imaginary  geographical  lines'  of  possession,  so  far  as  the 
game  was  concerned.  This  led  to  the  trouble  which  finally  sepa- 
rated them  from  the  Crows.  Their  known  migrations  are  limited 
to  the  Missouri  River  Valley,  and  from  Knife  River  up  to  their  pres- 
ent village,  and  I  am  quite  convinced  that  the  Mandans  moved  from 
the  North  and  joined  them,  crossing  the  Missouri  River  for  that 
purpose. 

Mr.  Morgan  claims  that  "they  carried  horticulture,  the  timber- 
framed  house,  and  a  peculiar  religious  system  into  this  area,  and 
adds,  "There  is  a  possibility  that  they  are  the  descendants  of  the 
'  Mound-Builders.'  "  Their  permanent  dwellings  have  always  been, 
so  far  as  known,  the  dirt  and  frame  lodge,  as  described  under  Tepee. 
In  their  hunting  excursions  they,  like  other  tribes,  used  the  skin 
lotlge.  The  time  of  the  separation  of  the  Crows  from  tiiem  cannot 
be  definitely  ascertained.  As  one  old  man  said  to  me,  "They  sepa- 
rated from  us  a  long,  long  time  ago ;  my  father  did  not  know  when, 
his  fiither  did  not  know,  but  his  grandfiither  did  know  of  the  time. 
Tlie  languages  are  something  alike.  The  young  men  get  new  words, 
and  change  the  pronunciation  of  the  old  ones;  in  this  way  our 
languages  have  become  separated." 

I'he  dirt  lodges  are  fast  giving  way  to  log  huts,  covered  and 
chinked  with  mud,  the  roof  being  made  similarly  to  the  roof  of  the 
lodge.  The  dirt  lodges  last  about  seven  years,  are  dark,  moist,  and 
perfect  nests  for  vermin.  The  use  of  the  "bull-boots"  and  active 
cultivation  of  corn  are  marked  characteristics. 

In  his  valuable  and  interesting  Hidatsa  Grammar,  Dr.  Washing- 
ton Matthews  says  of  these  Indians  and  their  allietl  tribes,  the  Man- 
dans  and  Arickarees :  "On  the  plain,  between  the  cemetery  and  the 
village,  may  be  seen  some  half-dozen  tall,  forked  logs,  erected  at 
distances  of  a  few  hundred  feet  apart.  They  are  evidently  of  differ- 
ent ages;  one  looks  quite  fresh,  as  if  recently  taken  from  the  woods, 
some  api)ear  older,  others  are  rotten  at  the  base  and  ready  to  fall, 
and  a  tew  of  the  oldest  are  now  lying  on  the  ground.  Each  year 
one  of  theie  forked  logs  is  set  vp.  On  the  day  when  it  is  deter- 
mined to  commence  their  ann.>-.l  religious  ceremonies  the  men  of 
the  Hidatsa  tribe,  dressed  and  mounted  as  for  a  war-party,  proceed 


.,fiJtP,"?ll?f.W^PT^ 


Z96 


GHOS   VENTRE. 


to  the  woods.  Here  they  select  a  tall,  forked  cottonwood,  which 
they  fell,  trim,  and  bark;  to  this  they  tie  their  lariats,  and  by  the 
aid  of  their  horses  drag  it  toward  the  village.  \v  the  procession,  the 
man  who  has  most  distinguished  himself  in  battle,  mounted  on  the 
horse  on  whose  back  he  has  done  tlie  bravest  deeds,  takes  the  lead ; 
others  follow  in  the  order  of  their  militaiy  distinction.  As  they 
drag  the  log  along  they  fire  their  guns  at  it,  strike  it  with  their 
sticks,  and  shout  and  sing  songs  of  victory.  The  log,  they  say,  is 
symbolical  of  a  conquered  enemy,  whose  body  they  are  bringing 
into  the  camp  in  triumph.  When  the  log  is  set  up,  they  again  pro- 
ceed to  the  woods  to  cut  and  bring  in  willows.  A  temporary  lodge 
of  green  willows  is  then  built  around  the  log,  and  in  this  lodge  for 
four  days  and  four  nights  is  performed  the  dah' pike,  or  yearly  cere- 
mony of  the  Hidatsa.  The  most  remarkable  features  of  the  cere- 
mony are  the  voluntary  ?nd  self-imposed  fasts  and.  tortures,  which 
rival,  and  perhnn<;  excPi,  in  their  barbaric  cruelties,  those  of  the 
more  famous  '  Okeepa'  of  the  Mandans. 

"  Unlike  the  Hidatsa,  the  Mandans  and  the  Arickarees  perform 
their  annua!  religious  ceremonies  in  houses  ereqted  especially  for 
religious  i)uri  oses,  and  which  may  properly  be  called  temples,  al- 
though usually  designated  by  the  whites  as  'medicine-lodges.'  In 
front  of  each  of  the  temples  is  an  open  space  or  plaza.  The  objects 
of  veneration  in  the  Arickaree  plaza  are  a  painted  boulder  and  a  dead 
cedar-tree.  The  'medicine'  of  the  Mandan  plaza  is  a  small  circular 
palisade,  which  is  emblematic  of  the  ark  in  which  the  Noah  of  Man- 
dan  mythology  was  saved  from  the  flood.  Within  the  temple  and 
around  the  palisade  is  still  performed  the  Mandan  Okeepa,  which 
Catlin  so  accurat'"'v  dosciibrs  in  his  *  North  American  Indians.' 

"Wh^t  Le'-  ■  and  CldiKe  ascended  the  Missouri,  in  1804,  they 
found  1  ■>  tr'  .  a  of  agricultural  Indians,  numerous  and  prosperons, 
inhabiting  le  Upper  Missouri  Valley  west  of  the  Dakota  nation. 
They  had  eig'i«"  permanently  inhabited  towns,  several  of  which  tliey 
lived  in  temporarily,  and  a  number  more  which  they  had  abandoned 
and  allowed  to  go  to  ruin.  They  are  spoken  of  in  Lewis  and 
Clarke's  journal  as  the  'Ricaras,'  'Mandans,'  '  Minnetarees,' and 
'  Ahnahaways.'  All  that  are  left  of  the  four  tribes  are  now  gathered 
together  in  this  one  village,  at  Fort  Berthold,  which  does  not  prob- 
ably number  over  two  thousand  five  hundred  souls.  The  last-named 
tribe,  the  Ahnahaways  or  Aniahauris,  ceased  long  ago  to  have  an 
independent  existence.  After  the  smallpox  epidemic  of  1838,  the 
few  that  were  left  joined  the  kindred  tribe  of  the  Minnetarees,  ac- 
cei)ling  the  chief  of  the  latter  as  their  chief,  and  adopting  the  tra- 
ditions, myths,  and  ceremonies  of  the  Minnetarees  as  their  own. 
Almost  the  only  evidence  we  have  of  their  former  existence  is  llie 
mention  made  of  them  by  early  travellers,  and  the  few  orphan  words 
of  their  language  which  have  been  adopted  into  the  Mi  nnetaree  tongue. 
There  are  but  few  white  men,  even  among  those  who  have  dwelt  tor 
years  in  the  country,  who  know  that  such  a  people  ever  did  live,  and 
the  Indians  of  Fort  Berthold  are  always  referred  to  as  *  the  three 


GROS    VENTRE   OF  THE  PRAIRIE. 


197 


tribes.'  The  remains,  now  nearly  obliterated,  of  their  old  towns 
may  to-day  be  discovered  by  sharp-sighted  observers  on  almost  every 
prairie  terrace  adjacent  to  the  Missouri,  along  six  hundred  miles  of 
its  course  from  the  mouth  of  the  Lower  White  Earth  to  the  Little 
Missouri.  To  the  philologist  it  is  an  interesting  fact  that  this  trio 
of  savage  clans,  although  now  living  in  the  same  village  and  having 
been  next-door  neighbors  to  each  other  for  more  than  a  hundred 
years,  on  term?  of  peace  and  intimacy,  and  to  a  great  extent  inter- 
married, speak  nevertheless  totally  distinct  languages,  which  show  no 
perceptible  inclination  to  coalesce.  Tlie  Mandan  and  Gros  Ventre 
(or  Minnetaree)  languages  are  somewliat  alike  and  probably  of  a  very 
distant  common  origin,  but  no  resemblance  has  yet  been  discovered 
between  either  of  these  and  the  Arickaree  ('  Ricara').  Almost  every 
member  of  each  tribe  understands  the  languages  of  the  other  tribes, 
yet  he  speaks  his  own  most  fluently,  so  it  is  not  an  uncommon  tiling 
to  hear  a  dialogue  carried  on  in  two  languages,  one  person,  for  in- 
stance, questioning  in  Mandan,  and  the  other  answering  back  in 
Gros  Ventre,  and  vice  versa.  Many  of  them  understand  the  Dakota 
tongue  and  use  it  as  a  means  of  intercommunication,  and  all  under- 
stand tiie  sign  language.  So,  after  all,  tliey  have  no  trouble  in  making 
themselves  understood  by  one  anotlier.  These  Indians  must  have 
excellent  memories,  and  even  'good  capacity  for  study,'  for  it  is  not 
uncommon  to  find  persons  among  them,  some  even  under  twenty 
years  of  age,  who  can  speak  four  or  five  different  languages." 

Gros  Ventre  of  the  Prairie  (Indian).  It  is  claimed  that  this  tribe 
received  its  name  from  the  custom  they  had  of  running  from  one 
lodge  to  another  to  get  something  to  eat, — always  having  their  bellies 
full ;  and  so  were  called  Big  Bellies.  They  are  called  Gros  Ventres 
of  the  Prairie  to  distinguish  them  from  the  Gros  Ventres  at  Yo'X 
Berthold,  being  an  entirely  distinct  tribe,  different  in  language,  cus- 
toms, and  beliefs  from  the  latter.  These  Indians  are  clearly  an  off- 
shoot from  the  Arapahoes,  and,  mistily  and  imperfectly,  tradition  tells 
of  their  remaining  with  this  tribe  in  their  southeastward  migration 
until  they  met  the  Cheyennes,  near  the  Red  River  Valley,  then 
moving  with  the  Cheyennes  and  Arapahoes  westward  until  they 
reached  the  Missouri  River,  when  they  separated  from  the  others 
and  went  to  the  northwest,  joining  the  Blackfeet,  remaining  with 
them  for  a  long  number  of  years.  LoUiS  Reve,  seventy-eight  years 
of  age,  whom  I  met  at  Fort  Assinaboine,  Montana,  in  June,  i88i, 
said  that  he  came  to  Fort  Marias,  at  the  mouth  of  the  Marias  River, 
Montana,  in  1829.  At  this  time  the  Gros  Ventres  were  living  with 
the  Blackfeet,  and  numbered  some  three  or  four  hundred  lodges. 
There  were  about  two  thousand  lodges  of  Blackfeet,  including  the 
Bloods  and  Piegans.  In  1833  or  1834  smallpox  broke  out  in  the 
Gros  Ventres'  camp,  and  swept  away  large  numbers  of  them.  The 
other  Indians  were  farther  north,  and  did  not  have  the  disease. 
The  old  men  of  the  Gros  Ventres,  at  this  time,  claimed  that  they 
came  from  the  far  North,  across  some  wide  body  of  water,  and 
moved  right  through  the  other  tribes  and  joined  the  Arapahoes.     In 


198 


GROS   VENTRE   OF  THE  PRAIRIE. 


M 


1831  the  Arapahoes  were  on  the  Arkansas  River,  and  the  Cheyennes 
and  Sioux  were  together.  These  Gros  Ventres  worshipped  the  sun, 
or  the  Supreme  Power,  which  they  located  in  the  sun,  and  sacrificed 
their  bodies  to  this  power.  They  believed  that  after  death  they 
went  to  some  lonesome  land  in  the  North,  and  claimed  that  when 
there,  they  had  seen  spirits  abo.t  them.  They  had  at  this  time 
(1829)  very  few  ponies.  When  they  left  the  Arapahoes  they  fought 
their  way  through  the  tribes,  with  the  exception  of  the  Rees  and 
Mandans,  who  were  friendly  to  them.  In  this  way  they  were 
stripped  of  all  their  property,  including,  of  course,  the  ponies  their 
kinsfolk,  the  Arapahoes,  had  given  them.  They  were  at  this  time 
considered  very  brave,  and  fought  well.  This  visit,  which  was  made 
about  sixty  years  ago,  and  which  lasted  some  time,  has  been  an 
obstacle  in  the  way  of  gaining  correct  information  of  the  migrations 
of  this  tribe,  as  well  as  the  date  of  the  separation  of  the  two  bands. 
For  this  visit  they  joined  the  Arapahoes  near  the  Big  Horn  Moun- 
tains, moved  and  camped  with  them  until  they  reached  the  Platte, 
or,  as  some  claim,  the  Arkansas  River;  and  undoubtedly  Little 
Raven,  of  the  Southern  Ara])ahoes,  referred  to  their  leaving  at  this 
time  when  he  said  to  me,  "  They  separated  from  us  (Northern  and 
Southern  Arapahoes)  fifty-two  years  ago.  We  had  ranged  together 
up  to  this  time  as  far  south  as  the  Arkansas.  They  left  us  when  we 
were  camped  on  the  river,  and  went  north,  on  account  of  a  war  he- 
tween  the  Kiowas  and  Comanches ;  these  two  tribes  joined  together 
aga'nst  us.  Before  this  we  had  been  friendly."  The  agency  for 
tiiese  Indians  and  some  of  the  Assinaboines  is  located  at  what  is 
called  Fort  Belknap,  near  the  forks  of  Milk  River,  twenty- eight 
miles  from  Fort  Assinaboine,  Montana. 

I  visited  them  in  June,  1881,  and  found  that  I  had  been  able  to 
gain  much  more  reliable  information  in  regard  to  their  migrations 
from  the  Cheyennes  and  the  Arapahoes  than  I  could  from  them. 
They  do  not  keep  an  accurate  account  of  inr'lvidual  ages.  Their 
traditions  are  not  reliable  for  more  than  three  generations,  and  arc 
poor  at  that.  They  could  give  no  reason  for  the  separation  from  the 
Arapahoes,  and  were  inclined  to  think  it  took  place  near  the  head- 
waters of  the  North  Platte  River. 

They  have  an  original  Sun-Dance,  and  hold  the  torture  in  high 
esteem;  claim  that  they  "suffer  to  please  the  God  in  the  sun,  and 
also  the  white  man's  God."  Among  other  dances,  they  have  the 
Strong-Dance  for  women, — intended  as  a  support  to  their  chastity. 
The  Buffalo-Dance  is  also  a  religious  ceremony  to  propitiate  the 
power,  force,  or  God  in  the  sun, — a  prayer  for  the  sun  to  take  pity 
on  them,  and  give  them  buffalo.  In  this  dance  the  participants  wear 
buffalo-bonnets  or  head-dresses.  The  Manhood- Dance  is  also  an 
annual  dance  held  late  in  the  summer,  when  lodges  are  made ;  this 
is  for  young  men  old  enough  to  take  on  themselves  the  responsibility 
of  a  family. 

They  bury  their  dead  mostly  in  lodges,  and  believe  that  after  death 
they  go  to  the  Lonesome  Land  north  of  Cypress  Mountain.     Tliey 


GROW— GUM. 


199 


said  one  died  (fainted),  went  there,  and  came  back  and  told  them. 
Tliey  v-ere  formerly  at  war  with  the  Flatheads  and  all  the  tribes  in 
that  part  of  the  country.  For  many,  many  years  they  were  friends 
of  the  Blackfeet,  Bloods,  and  Piegans.  Tiieir  pleasant  relations 
wore  ruptured,  they  claim,  by  the  killing  of  the  wife  of  one  of  their 
(hiefs,  who  went  to  visit  a  Blackfoot  camp;  this  led  to  war,  which 
lasted  for  some  years;  only  recently  made  peace  again.  They  were 
also  formerly  at  war  with  the  Assinaboines. 

These  Prairie  Gros  Ventres  seem  rather  inferior  to  other  Plains 
Indians.  In  dress  they  resemble  the  Crows  and  Blackfeet ;  are  fond 
of  the  coarse  fringe  at  the  shoulders,  wrists,  and  down  the  seams  of 
the  leggings.  They  have  no  one  particular  style  of  dressing  the  hair, 
going  through  all  the  grades  from  the  stiff,  upright  bang  of  the  Crows 
to  the  plain  braid  and  scalp-lock  of  the  Cheyennes.  The  women  are 
lighter  colored  than  the  Arapahoe  women  and  dress  like  the  Crows, — 
short  skirts  and  short  leggings,  not  reaching  to  the  knees.  Their 
vocal  language  is  unmistakably  Arapahoe.  They  have  few  myths, 
and  keep  no  pictorial  history  of  the  tribe.  Their  several  Medicine- 
Dances  seem  to  look  more  to  the  sun  as  the  seat  of  their  God  than 
with  the  surrounding  tribes,  and  they  could,  with  more  propriety,  be 
called  sun-worshippers.  When  I  was  at  the  agency  most  of  the  lodges 
were  away  hunting ;  the  poor,  old,  and  lazy  hung  about  the  agency 
bi;ildings,  which  are  small  log  huts  with  dirt  roofs,  surrounded  by  a 
stcickade. 

The  cultivated  fields  looked  well,  about  one  hundred  and  fifty  acres 
in  all  under  cultivation;  wheat,  oats,  corn,  and  garden  vegetables 
looked  thrifty. 

Grow.  Hold  right  hand,  back  down,  index  finger  extended  and 
pointing  upwards,  other  fingers  and  thumb  closed,  in  front  of  body, 
hand  held  near  the  ground  ;  raise  the  hand  by  gentle  jerks. 

Deaf-mutes  indicate  the  growing  of  persons  similarly,  but  for  the 
vegetable  world  they  hold  the  partially-closed  left  hand  in  front  of 
body,  and  force  the  compressed  right  hand  from  below  upwards  be- 
tween the  thumb  and  fingers,  and  as  the  fingers  appear  above  the 
index  and  thumb  of  left  hand,  the  fingers  are  spread,  opened  out. 

Ouide.  Make  signs  for  Go,  for  With,  for  Look,  for  Road  or 
Trail,  and  for  Good. 

Deaf-mutes  make  signs  for  Show  and  Lead  ;  for  the  former  hold 
thf  extended  left  hand,  palm  out,  in  front  of  left  shoulder,  fingers 
pointing  upwards,  and  place  tip  of  extended  right  index  against  left 
palm,  other  fingers  and  thumb  closed ;  for  the  latter,  hold  extended 
left  hand,  back  to  left,  fingers  pointing  to  front,  in  front  of  and  close 
to  left  side;  join  left  finger-tips  with  tips  of  fingers  and  thumb  of 
right  hand,  and  draw  the  left  hand  to  front. 

Oum.  Hold  the  compressed  left  hand  in  front  of  body,  back  to 
left,  fingers  pointing  upwards  ;  bring  the  closed  right  hand  near  left, 
and  place  ball  of  right  thumb  against  base  of  thumb  of  left  hand, 
and,  by  wrist  action,  twist  the  right  hand  to  right  and  front ;  then 
make  a  chewing  motion  with  the  jaws. 


200 


G  UN—  G  UNPO  WDER. 


Gun.  Conception  :  Flash  and  smoke.  Hold  the  right  hand,  back 
out,  some  eight  inches  in  front  of  neck,  hand  partially  closed,  palmar 
surface  of  thumb  pressing  against  the  nails  of  first  three  fingers,  edge 
of  hand  pointing  upwards;  elevate  hand  some  inches,  at  same  time 
extend  and  separate  fingers  and  thumb  with  a  snap.  Some  Indians 
hold  the  hands  in  position  of  aiming  a  gun  to  shoot,  and  this  latter 
is  the  deaf-mute  sign. 

Gun-Cover.  Make  sign  for  Gun  ;  then  hold  left  hand,  back  down, 
several  inches  in  front  of  body,  fingers  touching  and  slightly  curved, 
pointing  to  right  and  upwards,  thumb  slightly  curved  and  pointing 
upwards ;  bring  compressed  right  hand  between  left  hand  and  body 
and  thrust  it  towards  left  and  beyond,  hand  passing  left  thumb  and 
index,  and  the  lower  surface  and  forearm  touching  left  palm  as  the 
movement  is  made ;  terminate  movement  when  elbow  rests  on  left 
palm  ;  represents  thrusting  the  gun  into  the  cover. 

Gunpowder.     Make  sign  for  Gun,  and  then  rub  the  tip  of  thu 
against  tips  of  fingers,  as  in  Ashes  or  Dust.     Sometimes  sign  lur 
Black  is  also  made. 

Deaf-mutes  make  sign  for  Dust  and  Black,  an4  then  holding  ex- 
tended left  hand,  palm  down,  in  front  of  body,  place  the  nearly- 
closed  right  on  its  back,  and  suddenly  raise  it,  extending  the  fingers, 
to  indicate  the  flash  or  explosion  on  ignition. 


HAIL— HALF-BREED. 


201 


H. 


Hail.  Make  signs  for  Rain,  for  Cold,  and  indicate  size  of  hail- 
stones with  curved  index  and  thumb  of  right  hand. 

Deaf-mutes  make  signs  for  Frozen  Rain. 

Hair.  To  denote  hair  of  human  being,  touch  hair  of  head  ;  for 
brutes,  hold  left  forearm  horizontally  in  front  of  body  ;  separate  and 
partially  curve  the  thumb  and  fingers  of  right  hand  ;  carry  it  to  and 
pla(  e  back  of  fingers  against  left  forearm,  near  elbow ;  move  the 
hand  from  elbow  to  wrist,  finger-tips  little  higher  than  upper  surface 
of  left  forearm. 

Deaf-mutes  simply  touch  the  hair  of  head. 

The  manner  of  dressing  or  wearing  the  hair  in  former  years  usually 
determined  the  tribe,  the  style  in  each  being  different.  The  practice 
of  pulling  out  the  beard  and  hair  from  all  parts  of  the  body  except 
from  the  head  was  common  to  all  tribes,  and  was  only  at  first  used 
as  a  means  of  keeping  the  body  free  from  vermin.  It  obtained  the 
color  of  sacredness  only  from  being  an  old  custom. 

Half.  Hold  left  hand,  back  to  left  and  front,  in  front  of  breast, 
fingers  extended,  touching,  and  pointing  to  front  and  right,  thumb  ex- 
tended, pressing  against  side  of  and  same  height  as  index  ;  lay  lower 
edge  of  right  hand  on  upper  edge  of  left,  resting  at  about  knuckle  of 
left  index,  back  to  right  and  front,  fingers  extended,  touching,  and 
pointing  to  left  and  front;  move  the  right  hand  to  right  and  outwards. 

To  illustrate:  "I  give  half  to  you  and  half  to  him,"  make  sign 
for  I,  above  sign,  and  sign  for  Give  (moving  hand  towards  you 
in  sign  for  Give)  ;  then  bring  right  hand  back  to  its  position  on 
left,  move  it  to  left  and  rear,  and  make  sign  for  Give  (towards  him). 
This  sign  indicates  cutting  anything  in  two  equal  parts  (in  the  illus- 
tration, one  part  given  to  one,  the  other  part  given  to  the  other). 

Deaf-mutes  hold  extended  left  index  in  front  of  body,  and  lay 
extended  right  on  it  at  right  angles,  at  middle  point  from  knuckle 
to  tip,  other  fingers  and  thumbs  closed. 

Half-Breed.  Conception  :  Half  of  body  one  kind,  half  of  an- 
other. Bring  right  hand,  back  to  left  and  downwards,  in  front  of 
centre  of  breast,  fingers  extended,  touching,  pointing  upwards  and 
towards  body,  little  finger  and  lower  edge  of  hand  near  breast  or 
resting  on  it ;  move  the  hand  to  left  until  it  passes  beyond  body, 
return  hand  to  its  first  position,  and  move  it  to  right  until  it  passes 
body,  making  before  the  first  gesture  tne  sign  for  whatever  breed  xt 
is  desired  to  represent  one-half  of,  and  after  the  motion  to  right,  the 
other  breed. 

To  illustrate :  To  represent  a  half-breed  of  the  white  and  Sioux 
faces,  make  sign  for  Whites,  then  for  the  half  to  the  left,  as  above 
described ;  then  make  sign  for  right  half,  and  then  sign  for  Sioux. 


202 


HALF-BREED. 


Similarly  executed  for  all  animals.  Sometimes  the  right  hand  is 
held  opposite  the  face. 

Deaf-mutes  make  their  signs  for  White  and  Mixed. 

I  am  indebte.4  to  Mr.  J.  J.  Hargrave,  of  Winnipeg,  Manitoba,  for 
the  following  in  regard  to  the  half-breeds  of  British  North  America; 

"The  half-breeds  of  British  North  America  are  the  descendants  of 
the  traders,  who  have  lived  in  the  country  and  formed  connections 
with  native  Indian  women.  Previous  to  1763,  when  by  the  peace  of 
Paris  the  country  was  ceded  by  France  to  England,  these  traders 
were  Frenchmen,  who,  under  licenses  of  trade,  granted  by  the  (tov- 
ernment,  pursued  their  calling  in  a  desultory  and  adventurous  man- 
ner throughout  the  country  north  and  west  of  Lake  Superior.  He- 
tween  1763  and  1784  the  trade  slackened,  but  in  the  latter  year  the 
formation  of  the  Northwest  Company  of  Montreal  gave  it  renewed 
impetus.  The  latter  company  was  well  organized,  and,  between  the 
year  of  its  inception  and  that  of  its  coalition  with  the  Hudson's  H;iy 
Company  in  1821,  had  succeeded  in  organizing  its  posts  as  far  north 
as  Lake  Athabasca,  and  as  far  west  as  the  Pacific  Ocean. 

"In  this  enterprise  it  drew  its  best  instrume;its  from  among  the 
half-breed  race,  who,  having  been  born  in  the  country,  and  familiar 
from  their  earliest  years  with  its  hardships  and  its  savage  industries, 
formed  the  connecting  link  between  the  Indian  and  the  white  man. 

"  After  the  coalition  between  the  Hud  )n's  Bay  and  Nortliwest 
Companies  had  taken  place  in  1821,  even  until  the  present  time,  the 
services  of  the  half-breeds  as  boatmen,  hunters,  and  i)lain  carrier^ 
have  been  held  in  great  esteem  by  the  former  cor|)oration. 

"The  white  servants  of  the  Northwest  Company  consisted  of 
Scotchmen  and  of  Frenchmen,  engaged  in  Montreal ;  while  the 
European  servants  of  the  Hudson's  Bay  Company  were  mainly  Ork- 
neymen  and  Scotchmen  engaged  in  Europe,  and  until  1821  stationed 
in  the  immediate  neighborhood  of  Hudson's  Bay. 

"Until  some  years  after  the  formation  of  the  Canadian  Confed- 
eration in  1870,  when  emigrants  began  to  enter  the  country,  tiiere 
was  an  almost  total  absence  of  white  female  population.  For  about 
a  century,  therefore,  there  had  been  a  gradual  increase  in  the  num- 
ber of  half-breeds,  as  the  Europeans  employed  in  the  fur  trade  mar- 
ried with  women  purely  Indian  during  the  earlier  decades,  and  sul)se- 
quently  in  increasing  numbers  with  the  daughters  and  descendants  01 
their  predecessors. 

"  From  the  European  point  of  view  there  are  two  classes  of  half- 
breeds,  usually  known  as  English  and  French  half-breeds  ;  the  former 
being  descended  from  an  English-speaking,  and  the  latter  from  French- 
speaking,  ancestry.  There  is  a  well-defined  difference  between  these, 
and  they  have  not  much  amalgamated.  They  all  agree  in  an  inti- 
mate speaking  acquaintance  with  their  Indian  mother-tongue.  The 
French  half-breeds,  however,  are  a  race  of  hunters  and  travellers,  who 
have  never  taken  very  kindly  to  agricultural  pursuits  in  the  various 
settlements  which  have  been  established  in  the  Indian  country,  while 
the  English  half-breeds  have  as  a  class  been  mildly  successful  agri- 


HALF-BREED. 


203 


culliirists,  and  in  the  Red  River  country  and  on  tlie  Saskatchewan, 
have  become  comfortably  establislied  as  settlers. 

"  The  influx  of  population  into  the  Northwest  Territory  and  the 
consequent  disappearance  of  game,  more  especially  of  the  l)uffalo, 
have  disposed  the  French  half-breed  population  to  retire  before  the 
advancing  wave  of  whites.  Tiie  buffalo,  in  fact,  formed  their  great 
staff  of  life.  Wliile  these  animals  still  occupied  the  prairie  country 
west  from  Red  River,  spring  and  autumn  expeditions  were  organ- 
ized to  hunt  them,  and  the  results  in  the  shape  of  pemican  and  buf- 
falo-robes furnished  the  hunters  with  the  necessaries  of  life  for  the 
remainder  of  the  year. 

"Those  half-breeds  who  were  too  poor  to  purchase  the  necessary 
outfit  to  enable  them  to  hunt  the  buffalo,  would  engage  as  voyageurs 
during  the  summer  months,  and  the  high  wages  obtainable  during 
the  five  months  of  open  water  would  enable  them  to  tide  over  the 
winter  months. 

"  Improvidence  has  been  a  prominent  characteristic  of  the  French 
half-breeds  more  particularly.  While  plenty  abounds  with  them  they 
live  amid  waste,  but  when  the  evil  day  of  want  arrives  they  sustain 
privation  with  amazing  fortitude. 

"  In  point  of  religion  the  French  half-breeds  are  chiefly  Roman 
Catholics,  and  the  English  mainly  Protestants.  Their  imjjrovement 
has  been  for  many  years  one  of  the  chief  objects  of  the  labors  of  mis- 
sionaries of  all  creeds  in  the  Indian  country. 

"  As  a  class  the  half-breeds  have  no  special  written  laws,  conform- 
ing themselves  in  this  respect  to  the  habits  of  the  Indians  while  in  the 
Indian  country,  and  to  the  laws  of  thewhites  among  whom  they  live  on 
the  frontier.  VVhile  actually  in  the  field  chasing  the  buffalo,  however, 
they  are  under  a  very  strict  discipline,  administered  by  a  captain  and 
staff  of  assistants,  whose  office  is  by  general  election  of  the  camps. 

"  From  the  Indian  point  of  view  the  half-breed  race  belongs  to  no 
special  tribe  or  nation,  members  of  this  class  being  descended  from 
every  tribe  among  whom  whites  have  traded,  from  the  Chinooks  of 
the  prairie  to  the  Iroquois  of  the  Atlantic  coast. 

"  They  reside  throughout  the  whole  Northwest  Territory,  but  there 
are  certain  localities  where  settlements  of  more  or  less  pretensions 
have  been  formed,  such  as  Red  River  settlement  in  Manitoba,  and 
Prince  Albert  on  the  Saskatchewan. 

"  The  enormous  increase  in  the  value  of  land  which  has  taken  place 
in  the  former  locality  within  the  last  two  years  has  enriched  many 
members  of  this  class,  by  enabling  them  to  exchange  their  lands  for 
money.  The  general  result  can  scarcely  be  estimated,  but  it  will 
end  in  a  western  emigration  of  individuals,  and  the  ultimate  *  sur- 
vival of  the  fittest'  to  cope  with  new  conditions  created  by  the 
advent  of  the  locomotive." 

What  are  known  as  the  Red  River  half-breeds  are,  as  I  under- 
stand it,  mostly  of  white  and  Algonquin  extraction  ;  i.e..,  Chippewa 
and  Cree.  I  have  seen  them  this  side  of  the  British  line  on  their 
hunts  and  in  their  winter  quarters,  and  they  are  veritable  gypsies. 


904 


HALF-BREED. 


Their  carts,  which  they  use  for  transporting  their  possessions,  are 
known  as  Red  River  carts,  and  their  sleds,  which  they  use  in  win- 
ter, are  as  sini[)le  in  construction.  Mr.  Hargrave,  in  iiis  interesting,' 
book  on  Red  River,  thus  describes  these  carts: 

"They  are  constructed  entirely  of  wood,  without  any  iron  what- 
ever, the  axles  and  rims  of  the  wheels  forming  no  exception  to  the 
rule.  Altiiougli  this  might  at  first  sight  appear  a  disadvantage,  as 
denoting  a  want  of  strength,  yet  it  is  really  the  reverse,  because  in 
the  country  traversed  by  these  vehicles  wood  is  abundant,  and  always 
to  be  obtained  in  (juantities  sufficient  to  mend  any  breakage  which 
might  take  i)lace.  The  only  tools  necessary,  not  only  to  mend  but 
to  construct  a  cart,  are  an  axe,  a  saw,  a  screw-auger,  and  a  draw- 
knife;  with  these  the  traveller  is  independent,  so  far  as  regards  the 
integrity  of  his  conveyance.  Indeed,  the  cart  may  be  described  as 
a  light  box  frame  poised  upon  an  axle  connecting  two  strong  wooden 
wheels.  The  price  of  such  an  article  in  the  settlement  is  about  two 
pounds  sterling.  The  harness  is  very  rude,  and  is  made  of  dressed 
ox-hide.  Each  cart  is  drawn  by  an  ox,  and  in  cases  where  speed  is 
an  object  a  horse  is  substituted.  Tiie  horses  used  on  the  plains  for 
draught  purjioses  are  usually  the  wiry  little  'Indian  ponies,'  one 
of  wliich,  with  a  load  of  four  or  five  hundred  pounds  in  the  cart  he- 
hind  him,  will  overtake  from  fifty  to  sixty  miles  a  day  in  a  measured, 
but  by  no  means  hurried,  jog  trot.  Htjrses  are,  however,  generally 
used  only  when  men  travel  '  light,'  and  time  is  an  object,  in  which 
cases  the  bulk  of  the  loads  consists  of  the  canteens,  bedding,  and 
personal  luggage  of  the  passengers." 

Of  late  years  ponies  have  been  used  extensively  on  this  side  of  the 
line.  In  marching  the  carts  follow  each  other,  and  in  camping 
they  are  halted  as  each  one  comes  up,  o  as  to  form  a  circle,  and  the 
tepees  are  pitched  just  outside  and-wu  n  a  few  feet  of  the  carts. 
This  forms  an  excellent  corral  for  the  c,  '-^als,  which  are  driven 
inside  for  the  night,  or  during  any  emergency 

The  men  dress  in  civilized  clothing,  but  all  wt.  •  moccasins,  and  a 
sash  (usually  red)  around  the  waist  for  ornament  a..d  to  sustain  the 
trousers.  The  women  also  wear  the  ordinary  dress  of  civilization,  usu- 
ally made  of  calico.  The  men  and  boys  are  fine  horsemen,  ordinarily 
using  for  a  saddle  merely  a  pad  stuffed  with  hair,  often  handsomely 
beaded.  The  stirrups  are  small,  mad',.-  of  iron  or  leather,  and  are  at- 
tached to  the  pad  with  a  narrow  strap.     The  women  ride  in  the  carts. 

During  the  winter  they  select  some  wooded  and  well-sheltered 
place  for  their  camps,  and  construe;,  l.jg  houses.  If  their  fall  hunt 
has  been  successful,  and  they  have  ?  liufficient  supply  of  dried  meat 
and  pemican,  in  addition  to  that  sold  for  sugar,  coffee,  and  flour, 
to  last  them  during  the  winter,  and  they  can  secure  a  few  barrels  of 
whiskey,  they  se,m  to  be  perfectly  happy.  Many  of  them  are  fair 
musicians,  and  they  all  seem  fond  of  such  sounds  as  they  can  worry 
out  of  their  cracked  and  seedy  violins. 

Unlike  the  full-blood  Indians,  the  men  perform  their  share  of 
the  work,  and  as  the  women  do  not  suffer  such  great  privations  and 


IIALT-IIANC. 


905 


of  the 
amping 
and  the 
carts. 

driven 


inarily 
somely 
are  at- 
e  carts, 
leltercd 
all  hunt 
meat 
flour, 
rrels  of 
are  fair 
worry 

hare  of 
jns  and 


A 


hardships,  which  limit  the  lacteal  period,  and  ride  in  the  carts,  it  is 
not  infrc'iuent  for  them  to  bear  from  eight  to  fourteen  children. 

There  are  several  thonsaiul  of  these  people  who  might  very  prop- 
erly be  classed  as  a  band  or  tribe,  and  the  Red  River  Half-breeds 
are  the  only  ones  who,  so  far  as  I  know,  form  a  genuine  tribe.  Of 
course  at  each  of  our  agencies  there  are  usually  found  mixed  bloods, 
and  I  think,  projjerly  speaking,  as  tlie  gestures  would  indicate,  In- 
dians whose  parents  belonged  to  different  tribes  should  come  under 
this  head,  but  it  is  not  customary  to  so  class  or  consider  them.  The 
(■a|iture  of  women  and  children  by  vvar-parties,  or  the  meeting  of 
different  tribes  when  waging  war  or  at  peace,  has  led  to  quite  a  number 
of  these  Indians.  As  a  rule,  they  seem  to  possess  great  linguistic 
al)ility,  and  it  is  a  remarkal)le  fact  that  many  of  our  most  noted  In- 
dian c  hiefs  were  of  mixed  Indian  blood.  Logan's  father  was  a  Ca- 
yuga, his  mother  a  Shawnee.  Tecumseh's  mother  was  a  Creek,  his 
father  a  Sliawnee.  In  more  recent  tinies.  Chief  Josepii's  father  was 
a  Nez  Perce,  his  mother  a  Cayuse.  Washakie's  father  was  a  Sho- 
shone, his  mother  a  Flathead.  Little  Wolf's  father  was  an  Arapahoe, 
his  mother  a  Cheyenne. 

Halt.  Hold  extended  right  hand,  palm  outwards  and  downwards, 
in  front  of  body,  fingers  extended,  touching,  and  pointing  upwards 
and  to  front,  hand  about  height  of  shoulder ;  move  the  hand  sharply 
to  front  and  downwards,  stoppir.g  it  suddenly. 

In  a  similar  manner  any  one  coming  from  right,  left,  or  rear  would 
be  halted  or  stopped.  This  gesture,  repeated,  means  also  keep  quiet, 
'dHiit  a  moment,  etc.,  though  not  made  so  sharply  or  decidedly. 

Deaf-mutes  strike  the  left  palm  with  lower  edge  of  right  hand 
sliari)ly,  left  hand  extended,  back  down,  right  hand  at  right  angles 
to  left. 

Handsome.  Conception  :  Looking  in  mirror  and  good.  Hold 
extended  right  hand,  back  outwards,  in  front  of  and  few  inches  from 
eyes,  fingers  pointing  to  left ;  drop  the  hand  down  till  opposite  breast, 
then  move  it  out  horizontally,  back  up,  to  the  front  and  right. 

Hang.  (To  describe  hanging  a  person.)  Hold  right  hand,  back 
up,  near  right  side  of  neck,  index  and  thumb  spread,  other  fingers 
closed  ;  move  the  hand  well  upwards  and  little  to  right  with  a  par- 
tial jerk,  at  same  time  closing  index  and  thumb. 

Deaf-mutes  place  ball  of  right  thumb  under  chin,  little  finger  ex- 
tended, others  closed,  making  a  push  up  against  chin. 

Hang  (To).  (As  pendant.)  The  left  index  is  extended  and  held 
horizontally  in  front  of  body,  other  fingers  closed,  and  the  right 
curved  and  hooked  to  it. 

Indians  have  a  special  aversion  and  horror  of  death  by  hanging. 
I  have  heard  the  Sioux  say  that  a  person  who  committed  suicide  in 
this  way  had  to  go  through  the  next  world  dragging  whatever  object 
the  rope  had  been  attached  to.  Death  by  violence,  such  as  shooting, 
stabbing,  etc.,  is  so  common  that  they  have  become  accustomed  to 
it ;  and  in  the  songs  and  praises  of  the  bravery  of  the  deceased  much 
of  the  distressing  bitterness  of  the  affliction  is  forgotten  ;  but  at  the 


2o6 


JIAPP  Y  HUNTING-  GR O UND. 


thought  that  one  has  died  like  a  dog,  been  choked  to  death  with  a 
coward's  rojje,  barbarism  is  sickened  into  silence. 

Happy  Hunting-Ground.  There  is  no  general  well-known  sinn, 
but  tlic  i)roper  gestures  are  used  to  denote  country  beyond  ^fiX\\  and 
living;  i.e.,  Die,  point  to  ground  Beyond,  and  Inhahit  are  usually 
made.  As  the  Comaiiches  and  some  others  tiiiiik  they  go  to  the 
West,  the  Flatheads,  Crows,  and  otiiers  to  the  East,  the  Sioux  and 
others  to  the  Soutii,  the  Blackfeet  and  Prairie  Gros  Ventres  to  the 
North,  and  the  Caddoes  and  others  inside  of  the  Earth,  the  Chiy- 
ennes  rather  incHuing  to  the  zenith,  it  will  be  readily  seen  there 
could  be  no  general  sign,  as  with  deaf-mutes,  for  Heaven. 

It  is  imjiossible  to  learn  po:  itively  at  this  late  day  what  may  have 
been  tlie  belief  of  the  Indians  prior  to  our  advent,  but  I  am  in- 
clined to  think  that  tiiey  did  in  olden  times  as  now,  picture  a  here- 
after. One  reason  for  this  belief  is  that  our  missionaries  have  as 
earnestly  sought  to  convince  them  that  there  is  an  eternal  hell  which 
may  swallow  up  their  souls  in  endless  torture  as  that  there  is  a  heaven 
of  endless  bliss,  and  though  they  are  free  to  admit  that  the  whites 
may  and  ]>robably  will  all  go  to  hell,  I  have  ye,t  to  see  an  Indian 
who  in  his  heart  of  hearts  believed  any  Indians  would  go  there. 

Some  years  since  a  commission  was  sent  by  the  President  of  the 
United  States  to  investigate  a  very  treacherous  and  cowardly  slaughter, 
— the  Chivington  massacre.  With  the  commission  was  a  Methodist 
clergyman,  who  at  that  time  (and  perhaps  does  now)  believed  in  a 
literal  and  physical  hell  of  fire  and  brimstone,  where  the  souls  of 
wicked  transgressors  would  writhe  in  eternal  torture.  Being  not 
only  anxious  to  spread  the  good  seed,  but  curious  as  well  to  learn 
from  the  lips  of  the  wild  Indians  their  views  of  the  hereafter,  he 
asked  the  chief  to  tell  him  what  were  his  beliefs  in  regard  to  the  life 
after  deatli.  The  chief  gave  him  the  usual  picture  of  the  |)leasant 
fields,  white  tepees,  clear  waters,  and  abundance  of  game  in  the 
Indian's  heaven  and  then  in  turn  asked  the  minister  to  describe  the 
white  man's  heaven,  which  was  done  in  glowing  colors.  The  streets 
of  gold,  the  gates  of  pearl,  were  duly  depicted,  but  not  stopping  there. 
he  went  on  and  pictured  the  flames  of  hell,  and  described  the  Ic  of 
the  transgressors  who  would  surely  go  there.  The  Indian  stOiped 
him  and  asked  "if  it  was  really  true  that  all  the  whites  who  |)layed 
cards,  swore,  drank  whiskey,  lied,  stole,  etc.,  would  surely  go  to  thh 
place?"  When  answered  in  the  affirmative,  he  stopped  further  dis- 
cussion with  laughter,  and  by  saying  "that  in  the  next  world  they 
would  not  be  troubled  with  any  whites  ;  they  would  all  be  burnt  up, 
for  the  minister  had  included  all  those  whom  he  had  ever  seen  or 
heard  of." 

It  would  please  me  if  I  could  honestly  say  that  each  and  every  In- 
dian I  have  met  possessed  a  clear  tradition  of  the  original  knowledge 
or  belief  in  one  God,  and  that  a  rich  heirloom  of  perfect  faith  in  the 
life  beyond  death  had  for  ages  been  handed  down  from  father  to  son; 
but  no  such  arch  of  rainbow-hued  comfort  can  truthfully  be  given. 
Some  of  the  Indians  claim  to  have  seen  the  Happy  Hunting-Groin;'' 


HARD. 


207 


during  fainting  fits;  they  calling  these  swoons  death,  and  believing 
tint  the  spirit  temporarily  leaves  the  body  (see  Faint),  and  describe 
it  on  recovery  as  rich  in  all  that  barbarians  could  desire  or  hold  pre- 
cious :  good  lodges,  fresh  grass,  cold  pure  water,  plenty  of  timber, 
larue  quantities  of  game,  fast  ponies,  etc.  ;  but  unfortunately  for  a 
more  complete  understanding  and  perfect  knowledge,  "just  as  they 
are  asked  to  a  feast"  they  come  to  life  again.  Many  of  the  Indians 
trouble  themselves  very  little  about  the  subject,  think  little  and  care 
less;  but  the  medicine-men,  the  dreamers,  build  strange  fabrics  out 
of  their  vague  and  misty  ideas,  and  these  pass  as  the  current  coin  of 
Indian  beliefs.  It  is  safe  to  say  that  they  are  not  whipped  into  any 
action  by  the  bitter  lash  of  fear  of  future  punishment,  but  are  held 
to  good  deeds  by  the  inherent  attraction  of  the  good  in  them,  and 
the  social  and  moral  laws  which  govern  their  physical  existence. 
They  are  then,  so  far  as  any  faith  of  future  life  goes,  firm  in  the  con- 
viction that  they  will  all  go  to  the  happy  land  beyond  death.  No 
cloud  of  doubt  ever  casts  a  shadow  on  mind  or  heart.  They  do  try 
to  mete  out  punishment  for  crime  and  misdeeds  here,  the  penalty 
falling  quickly  on  the  heels  of  tiie  offence,  but  the  facts  constituting 
a  crime  or  offence  are,  of  course,  judged  according  to  the  code  of 
morals  found  in  barbarism,  not  by  ours.  The  warmth  of  the  South 
is  in  the  story  told  me  by  Ta-ba-nan-a-ca,  one  of  the  chiefs  of  the 
Comanches;  ?nd  the  dreary  coldness  of  the  North  is  felt  in  the  story 
of  the  desolate  region  of  sand-hills,  where  roam  the  dead  and  gone 
Blackfeet  and  Gros  Ventres  of  the  Prairie.  Forming  their  ideas,  then, 
from  the  vagaries  and  visions  of  swooning  men  and  dreamers,  it  is 
not  strange  that  they  should  believe  in  a  future  physical  life  similar 
to  that  which  they  are  now  passing  through  ;  and,  as  courage  is  their 
greatest  virtue,  it  is  not  to  be  wondered  at  that  the  warrior  killed  in 
battle  goes  easily  over  the  starry  trail,  and  on  reaching  his  destina- 
tion is  hailed  as  chief.  The  magical  touch  of  fancy  washes  away  the 
blood,  heals  the  wounds,  restores  the  scalp  and  streaming  war-bonnet, 
and  thus  bravely  decked  out  in  all  his  savage  finery,  the  spirit  is  ma- 
terialized. The  pictures  are  not  all  rose-colored.  Among  the  In- 
dians of  the  far  North  there  are  only  sad  beliefs  of  a  future  life  too 
intangible  for  description.  The  Blackfeet  ajjpear  to  expect  in  the 
great  hereafter  nothing  better  than  .1  dreary,  gho.-tly  existence. 

Some  tribes  believe  that  withered  old  age  is  transformed  into  the 
flush  of  youth,  and  that  the  maimed  and  deformed  are  freeil  from 
the  heavy  burdens  of  their  aflilictions,  whilst  others  claim  that  the 
young  are  young,  the  old  are  old,  liie  infirm  are  infirm,  and  the  dis- 
eased are  diseased  ;  in  fact,  that  the  future  is  a  perfect  reproduction  of 
their  present  existence.   (See  God.) 

Hard.  Hold  left  hand  in  front  of  left  breast,  back  to  left  and 
slightly  to  '.ont,  fingers  extended,  touching,  i)ointing  to  front  and 
slightly  to  r".  .  ;  strike  with  the  back  of  fingers,  from  second  jomts 
to  knuckles,  of  firmly-closed  right  hand  the  left  jjalm  two  or  three 
times,  diawing  right  hand  back  from  left  only  few  inches,  back  of 
right  hand  nearly  to  front,  and  forearm  about  horizontal.     This  sign 


!0S 


//./  AV)-  H  RE  AD— II A  T. 


is  used  in  such  scntcnrcs  as  a  "hard  man  to  (-ado  with,"  "a  liii;h 
rocky  nioiiiUain,"  and  also  soiuetinics  in  the  sense  of  firm,  deter- 
inincti,  brave,  etc. 

Deaf-i  uitcs  hohl  closed  left  hanti,  l)ack  up,  in  front  of  body,  and 
strike  knuckles  of  same  two  or  three  times,  with  short,  sharp  l)lo\vs, 
with  second  joints  of  closed  right  hand. 

Hard-Bread.  Make  sign  for  Hkkad,  and  then  hold  extended  Kit 
hand,  back  nearly  downwards,  in  front  of  body,  fingers  pointing  a 
little  to  right  of  frt)nt  ;  lay  the  lower  edge  of  right  hand  on  left 
wrist,  fingers  extended  and  touching,  hands  at  right  angles.  Souu'- 
times  the  sign  tor  Haki^  is  made. 

Deaf-nuites  make  sign  for  Hard,  and  then  cut  back  of  extended 
left  hand,  fingers  pointing  to  right,  with  lower  edge  of  extended  right 
hand  iuld  beyond  left,  fingers  pointing  up  and  towards  body. 

Harlot.  Conception  :  (Jrazy  or  foolish  female.  Make  sign  lor 
Kemai.k,  and  Cra/y  or  I-'ooiasn. 

Deaf-mutes  make  sign  for  Ff.mai.k  and  Skamk. 

Among  some  of  the  tribes  the  women,  as  a  ride,  are  virtuous, 
while  with  other  tribes  the  rule  is  re. ersed.  The«e  conditions  obtain 
with  tribes  that  for  years  have  had  most  intimate  relations  with  ea  li 
other,  and  have  nearly  all  tlieir  customs  and  laws  exactly  alike.  'I'his 
is  instance<l  in  the  case  of  the  Clieyennes  and  Arapahoes,  the  formci 
being  noleil  for  the  cliastity  of  its  women,  whilst  the  latter  is  equally 
notorious  for  their  lewdness. 

In  former  times,  among  many  of  tiie  tribes,  adultery  on  tlie  woman's 
liart  was  punished  by  cutting  olT  the  cartilaginous  i)ortion  of  the  end 
of  the  nose.  Indian  women  vlo  not  treat  their  sisters,  who  may  have 
yielded  their  virtue  by  reason  of  passion  or  necessity,  with  that  line 
scorn.  <-ontempt,  hatred,  and  loathing  which  civilized  women  so  cheer- 
fully accord  under  similar  circiniist;inces,  and  social  ostracism  and  |)un- 
ishment  does  not  necessarily  follow  through  her  entire  life  a  woman 
who  may  have  "  loved  not  wisely,  but  too  well." 

According  to  the  stern  laws  of  some  tribes,  if  a  woman  cannot 
pass  the  test  of  ])urity,  or  virginity,  she  is  at  the  mercy  of  any  or  all 
the  men  in  the  camp,  and  there  have  been  many  cases  where  the  hor- 
rible brutality  of  savage  lust  was  wreaked  with  fiendish  and  hellish 
delight.  Hut  in  barbarism  a  woman  can  step  at  any  lime  from  the 
paths  oi  folly  into  the  ways  of  purity,  and  be  assisted  in  her  elTorts 
by  those  of  her  own  sex. 

The  ceremony  for  testing  the  purity  of  the  women  usually  occurred 
once  a  year,  and  was  accompanied  by  a  dance  or  feast.  If  a  woman 
was  accuseil  falsely,  she  could  have  some  of  her  kinsfolk  make  a  least, 
confront  the  slander  with  denial,  ami  silence  unjust  insinuations  or 
open  charges  with  her  oath  of  purity. 

Hat.  Bring  right  iiand,  back  outwards,  in  front,  close  to,  and 
little  above  head,  index  finger  and  thumb  spread  and  nearly  hori- 
zontal, other  fingers  closed  j  lower  the  hand  until  thumb  and  index 
are  about  opposite  the  eyes,  spread  thumb  and  index,  passing  down 
close  to  forehead,  index  to  left,  thumb  to  right. 


^ 


HA  WK—IIEA  I'EA'. 


209 


Dcaf-niiitos  indicate  shaiu',  and  then  make  motion  as  though  ptit- 
tiiii;  s;uiic'  on  head  with  liglu  liand. 

Hawk.  Make  sign  for  Hiki»  ;  then  hohl  tlie  parfially-roinpiessed 
riuht  hand  in  iVont  of  and  little  higher  than  right  shoulder ;  move 
it  to  ("runt  and  downwards,  finishing  on  a  slijdit  upward  cnrve,  \\\\\- 
tating  the  manner  in  which  a  hawk  "dives'  through  the  air  after 
siii.illcr  birds,  swooping  (U)wn  after  its  prey. 

Headache.  Make  sign  for  Sk  k,  holding  hands  near  head,  and 
tlun  iVccpieiUly  add  the  sign  to  denote  darting  pain. 

IVaf mutes  make  their  sign  for  Sic  k  near  forehead. 

Heap,     h'dicate  the  shape  with  both  curved  hands. 

IKat-mntcs  use  the  same  sign. 

Hear.  Hold  the  right  haml,  back  to  right,  near  right  cheek, 
about  on  a  line  with  front  of  face,  index  finger  and  thumi)  spread, 
utlior  fingers  closed,  index  pointing  upwards  ;  move  the  hand  back, 
mostly  by  elbow  action,  so  that  ear  will  be  in  about  centre  of  s',.ace 
between  thumb  and  index.  Sometimes  the  sign  for  Lirri.K  Talk  if-- 
made  (the  index  finger  snapped  oj)p()site  right  ear  and  close  to  it); 
;  i.n  holding  hand  little  farther  out,  extend  index  finger,  point  it 
,  ids  the  ear,  and  when   tip  of  index  approaches  it,  move  the 

.  sufficiently  to  front  to  pass  the  face,  indicating  that  the  words 
'■')t  only  struck  the  ear,  but  went  through  the  heaii.  This  gesture 
implies  an  earnest  attention  to  what  one  has  heard  ;  that  one  is  in- 
cliiunl  to  listen  ;  that  the  ears  are  open  to  receive  advice  or  instruc- 
tion ;  ami  that  a  decided  impression  or  conviction  had  been  the 
result.     The  words  go  through  the  head. 

Sometimes  the  hand  in  the  first  sign  given  is  held  in  rear  of  the 
ear  and  brought  forward. 

Deaf-mutes  hold  the  right  index  horizontally  opposite  and  point- 
ing towards  right  ear. 

Heart.  IJring  the  compressed  right  hand,  fingers  slightly  (  urved, 
so  lliat  tij)  of  thumb  is  near  tips  of  fingers,  against  left  breast,  index 
finger  ami  thumb  resting  over  heart  and  pointing  downwards. 

IKaf-mufi  'iescribe  a  small  circle  on  surface  over  heart  with  tip 
of  exiende     ri  ;hf  index. 

Tlie  he  'I  .1'.  "uderstood  to  be  the  seat  of  the  emotions,  the  abid- 
ing-pl;'  \?  ''  i.c  ,dorness  and  anger,  love  and  hatred,  pleastne  and 
pain,  01  r>)  a  /d  .jorrow,  and  of  courage  and  fear.  All  the  inliuences 
which  cclor  h"*:  directly  aflect  the  heart.  In  tlistress  it  is  weighted 
to  the  ground,-  ,,ressed  down  and  covered  with  clouds.  In  happi- 
ness it  is  light, — lifted  up  into  the  sunshine.  In  anger  the  heart  is 
Ihiii.  In  love  it  \?,goo(i.  In  homesickness  it  looks  wearily  towards 
the  land  of  nativity. 

Heaven.  Point  upward  with  right  index.  (See  Happy  Hunting- 
Gkound.) 

I  have  also  seen  gestures  made  to  denote  father,  mother,  and  old 
people  ''ying,  and  their  arrival  there,  to  indicate  the  land  beyond 
death. 

Dtiif     '•;r ,  indicate  the  arch  with  both  hands  held  curved,  backs 

14 


2IO 


HE  A  VY—HIDE. 


up,  above  head,  tips  of  fingers  touching ;  then  move  right  to  right 
and  downwards,  left  to  left  and  downwards ;  then  holding  left  in  first 
position,  make  sign  for  Enter  with  right  passing  under  left. 

Heavy.  Conception ;  Cannot  hold  up.  Hold  hands,  backs 
down,  in  front  of  body,  fingers  extended,  touching,  and  pointing  to 
front,  hands  same  height  and  few  inches  apart  \  raise  the  hands 
slightly,  and  then  let  them  drop  several  inches. 

Deaf-mutes  use  the  same  sign. 

Help.     Make  signs  for  Work  and  With. 

Deaf-mutes  hold  left  forearm  horizontally  in  front  of  body,  and 
placing  palmar  surface  of  extended  fingers  of  right  hand  under  left 
forearm,  lift  up  slightly  the  left  arm. 

Herd  (To).  Conception  :  To  hold.  Hold  the  hands  opposite 
each  other,  at  same  height,  in  front  of  body,  index  fingers  and 
thumbs  spread  and  horizontal,  index  fingers  pointing  about  to  front, 
hands  about  six  inches  apart ;  move  them  simultaneously  to  right 
and  left,  keepii  .  ihem  same  distance  apart.  The  signs  for  ponies, 
cattle,  or  whatei*   /  erded,  are  usually  first  made  ;  and  to  repre- 

sent the  animals  a.>  ched  together,  as  in  a  herd,  partially  com- 
press the  hands,  fingc.j  slightly  curved  and  little  separated;  bring 
the  hands  near  together  in  front  of  body,  back  of  right  hand  to 
right  front  and  upwards,  left  to  left  front  and  upwards,  fingers  point- 
ing downwards  and  outwards,  tips  of  thumbs  and  fingers  near  each 
other,  hands  height  of  the  shoulders  and  equally  advanced  ;  move 
the  hands  slightly  downwards  and  outwards ;  bring  hands  a  little 
nearer  each  other. 

Indian  ponies  of  a  large  camp,  when  turned  out  to  graze,  amicably 
settle  into  small  group^.  Sometimes  one  group  belongs  only  to  one 
family;  at  other  times  to  several  families  who  have  lived  near  each 
other  for  a  long  time,  or  are  kinsfolk.  An  Indian  boy  can  run  out, 
lasso  one  of  the  ponies,  and  easily  drive  his  group  through  a  large 
herd,  either  to  water  or  into  the  camp.  I  have  seen  this  done  fre- 
quently where  there  were  several  thousand  ponies,  and  the  other 
groups  were  not  disturbed. 

Here.     Make  sign  for  Sit. 

Deaf-mutes  make  sign  similar  to  Indian  sign  for  Place  or  From. 

Hermaphrodite.  Conception  :  Half  male,  half  female.  Make 
sign  for  Male,  then  hold  lower  edge  of  right  hand  against  breast, 
fingers  extended  and  touching,  back  of  hand  nearly  to  left ;  move 
the  hand  to  right,  then  make  sign  for  Female,  and  holding  hand  as 
above,  move  it  to  left. 

The  Crow  tribe  of  Indians  seem  to  have  had  several  well-authen- 
ticated c-^ses  of  hermaphrodism. 

Hide  (To).  Hold  the  left  hand,  back  to  left  and  upwards,  well  out 
in  front  of  left  breast,  fingers  extended,  touching,  and  pointing  to 
front  and  right  j  bring  the  right  hand,  slightly  compressed,  back  up, 
and  fingers  pointing  to  front,  several  inches  to  right  of  left ;  move 
the  right  to  left,  and  when  approaching  left,  lower  it,  having  it  pass 
under  and  little  to  left  of  left  hand.     This  is  also  used  to  express 


HIDE— HISTORY. 


211 


"secretly,"  "privately,"  "confidentially,"  "atalkunderablanket," 
"lost,"  "  hidden  away,"  etc. 

Deaf-mutes  close  the  right  hand,  and  place  back  of  thumb  against 
left,  then  move  that  hand  under,  the  left  held  as  I  have  described 
in  the  Indian  sign,  the  back  of  right  thumb  grazing  left  palm  as  it 
passes  under. 

Hide.  (Skin.)  There  is  no  general  sign  ;  explanatory  signs  must 
be  made. 

Deaf-mutes  hold  extended  left  hand,  back  up,  in  front  of  body, 
and  with  the  thumb  and  forefinger  gather  up,  with  a  pinch,  the 
loose  skin  on  the  back  of  left  hand. 

High.  Hold  right  hand,  back  nearly  up,  fingers  touching,  about 
extended,  and  pointing  to  front,  in  front  of  right  shoulder ;  raise 
the  hand  according  to  the  height  desired  to  be  represented. 

Deaf  mutes  hold  right  a  little  in  front  and  to  right  of  right  shoul- 
der, index  only  extended  and  pointing  upwards ;  raise  the  hand  by 
gentle  jerks. 

Hill.    See  Bluff. 

Deaf-mutes  indicate  the  shape  of  surface  with  extended  hands, 
backs  up. 

His  or  Hers.  Make  sign  for  the  person,  and  then  sign  for  Mv  or 
Mine. 

Deaf-mutes  push  the  palm  of  extended  right  hand,  fingers  point- 
ing upwards,  hand  held  in  front  of  right  shoulder,  to  left  or  towards 
person. 

History.  Hold  left  hand,  back  outwards,  well  in  front  of  face, 
fingers  extended,  touching,  and  pointing  upwards ;  with  partially- 
extended  thumb  and  index,  other  fingers  closed,  make  motion  of 
sketching  something  on  left  palm.  This  in  conversation  would  be 
sufficient,  but  to  further  elucidate  (as  the  same  sign  is  used  for  pho- 
tograph or  picture  and  nearly  the  same  for  writing),  explain  that  by 
looking  at  it  one  would  know  where  they  were  many  years  ago. 

Deaf-mutes  make  the  signs  for  Past  Happenings.  (For  Happen- 
ings, hold  the  hands  in  front  of  shoulders,  backs  up,  index  fingers  only 
extended,  right  pointing  to  left,  left  to  right,  hands  same  height  and 
opposite ;  by  wrist  and  elbow  action  turn  the  hands  with  a  jerk,  so 
that  backs  are  about  towards  body.  For  Past,  hold  right  hand,  back 
to  right,  well  in  front  of  right  shoulder  and  little  lower,  thumb  ex- 
tended pointing  upwards,  fingers  closed  ;  move  the  hand  directly  back 
by  elbow  action,  so  that  thumb  points  over  right  shoulder.) 

Some  of  the  tribes  (especially  the  Sioux  in  the  North  and  Apaches 
in  the  South)  have  a  hieroglyphical  history  or  chart,  extending 
back  some  hundred  years  or  more  ;  a  species  of  picture-writing  on 
a  partially-tanned  skin  ;  the  years  being  represented  by  pictures 
of  the  most  important  event?  which  occurred  to  them  during  the 
year. 

I  have  never  seen  one  representing  more  than  a  hundred  years, 
and  the  only  history  which  can  now  be  obtained  from  them  consists 
of  vague  and  unsatisfactory  traditions,  handed  down  from  father  to 


212 


HOBBLE— HOLD. 


son.     These  arc  in  many  cases  unreliable,  and  at  best   reach  back 
only  two  or  three  hundred  years. 

The  Santee  Sioux  claim  that  formerly  their  old  men  kept  a  record 
of  events  by  tying  knots  in  a  long  string.  By  the  peculiar  way  of 
tying  them,  anil  by  other  marks,  they  denoted  the  different  events, 
fights,  etc.,  and  even  smaller  matters,  such  as  births  of  children,  etc. 
1  once  saw  a  slender  ])ole  some  six  feet  in  length,  the  surface  of 
which  was  completely  covered  with  small  nuti:hes,  and  thv  old  In- 
dian who  possessed  it  assured  me  that  it  had  been  handed  down  from 
father  to  son  for  many  generations,  and  that  these  notches  repre- 
sented the  history  of  his  tribe  for  over  a  thousand  years ;  in  fa<  t, 
went  back  to  the  time  when  they  lived  near  the  ocean. 

Hobble.  (For  animals.)  Bring  closed  hands,  backs  up,  well  out 
in  front  of  body,  hands  opjwsite,  few  inches  apart,  and  at  same 
height,  forearms  held  as  nearly  as  possible  parallel,  i)ointing  to  front 
and  downwards  J  clasp  the  right  wrist  with  thumb  and  index  of  left 
hand;  return  left  hand  to  position,  and  clasp  left  wrist  with  thumb 
and  index  of  right  hand,  and  return  to  position  ;  other  fingers  in 
these  movements  closed,  and  as  the  hands  resume -position  the  wrists 
are  slightly  bent  downwards. 

Ponies  are  hobbled  by  means  of  a  short  thong  or  rope  tied  to  the 
front  ])asterns,  fettering  the  legs,  the  length  of  the  rope  between  tl 
legs  being  usually  about  one  foot.  This  prevents  the  animals  fro  i 
straying  too  far,  places  an  obstacle  in  the  way  of  a  stampede,  and 
causes  a  delay  in  that  pleasant  amusement  known  as  "running  off 
the  stock,"  which  tribes  at  war  practise  on  each  other  so  constantly. 

The  young  men  of  a  war-party  or  horse-stealing  expedition  travel 
so  as  to  leave  no  trail,  winding  through  the  dry  beds  of  streams, 
ravines,  and  low  places,  thus  keeping  concealed  day  and  night ;  tiiey 
frecpiently,  and  especially  in  the  winter,  going  on  foot,  and  with 
wonderful  craft  and  cunning  creep  up  to  within  a  short  distance  of 
the  camp  or  herd  oi  ponies  iliey  are  after.  Then  watching  their 
opportunity,  some  of  their  number,  with  knives  in  hand,  crawl 
around  among  the  animals,  cut  the  hobbles  and  lariats,  and  then 
with  a  shout  make  a  dash  at  the  herd,  accomplishing  the  stampede. 

It  is  rarely  the  case  that  after  attaining  such  success  the  marauders 
are  overtaken,  as  from  the  stolen  herd  they  can  select  plenty  of 
relays. 

Hog.  Indicate  the  height,  then  form  a  circle  with  thumbs  and 
index  fingers,  others  closed,  and  hold  it  some  inches  in  front  of 
lower  part  of  face,  to  denote  the  snout ;  and  then  extended  and 
compressed  right  hand,  back  up,  against  chin,  fingers  pointing  to 
front  and  downwards,  make  motion  to  imitate  the  rooting. 

Some  tribes  call  the  nog  the  "bear-antelope,"  some  the  "white 
man's  bear,"  and  many  simply  make  sign  for  Fat,  as  in  Bacon,  to 
denote  the  animal. 

Deaf-mutes  indicate  the  rooting  with  extended  right  hand  under 
chin. 

Hold.    Hold  the  extended  handb,  backs  out,  well  in  front  of  body, 


HOLE— HORSE. 


213 


finpiers  of  left  hand  pointing  to  right,  of  riglit  hand  to  left,  barks  of 
fingers  of  right  hand  resting  against  inner  surface  of  fingers  of  left, 
index  fingers  horizontal,  forearms  nearly  so  ;  move  the  iiands,  held 
in  this  position,  slightly  to  right  and  left,  by  elbow  and  shoidder 
action.     (See  Soldier.) 

This  sign  is  used  to  express  soldiering  ;  i.e.,  holding  a  ramp  ;  to  hold 
or  detain  a  person  as  prisoner;   to  keej),  hold,  or  detain  anytliing. 

Deaf-mntes  clasp  extended  left  index  pointing  upwards,  oilier 
finders  and  thumb  closed,  with  right  hand. 

Hole.  Form  a  circle  with  the  thumbs  and  index  fingers  of  both 
hands,  others  closed,  and.stiil  holding  left  hand  in  position,  pass  the 
compressed  right  through  the  imaginary  hole. 

Di.'af-mutes  form  a  circle  with  left  index  and  thimib. 

Homely.  Pass  the  palmar  surface  of  extended  right  hand  over 
flue,  and  make  sign  for  Bad. 

l)caf-r '.ites  make  a  jerking  motion  of  closed  right  hand  in  front 
of  face. 

Homesickness.  Make  sign  for  Hf.art  and  for  Look,  the  right 
hand  in  Look  heU  close  to  heart,  and  fingers  pointing  in  direction 
of  iiome.  Sometimes  simply  sign  for  Sick  over  the  heart  is  made. 
1  have  also  seen  the  signs  for  Many  Nights  Looking  Towards 
('ami>  or  Country  and  Hkart  Sad  made,  and  also  signs  for  Heart 
TiRKD  after  the  sign  for  Look  and  Country.  The  iieart  looks  or 
longs  for  this  country,  and  becomes  tired  or  worn  out  with  the  weary 
watching  and  waiting;  hope  has  died  out  in  the  heart. 

Deaf-mutes  make  signs  for  Wish  and  Home  ;  one  wishes  for  home 
(for  Wish  they  hold  the  hands  well  out  in  front  of  body,  backs  down, 
fingers  partially  separated  and  slightly  curved  ;  the  hands  are  drawn 
in  shghtly  towards  the  body,  motion  repeated  ;  for  Home  make  si^n 
for  House,  Eat,  and  Sleep  or  Bed). 

Honest.  (See  True.)  Some  Indians  make  signs  similar  to  Day, 
and  add  Good, — a  person  is  open,  clear,  and  good. 

Deaf-mutes  make  their  signs  for  True  and  Right. 

Honey.  Make  sign  for  Fly;  indicate,  by  pinching  the  skin  on  back 
of  left  hand,  the  fly  that  bites,  and  then  make  sign  for  defecate. 
Sometimes  the  sign  for  Sw^eet  is  also  made.  Honey  is  usually  called 
bee-excrement. 

I  have  also  seen  signs  made  to  denote  a  large  tree  with  a  hole  in  it, 
the  bees  going  in  and  out.  The  wasp  and  bee  are  frequently  called 
the  "  cliiefs  of  fly-biters,"  and  at  other  times  the  "  fly  with  one  arrow 
in  his  quiver." 

Deaf-mutes  make  signs  for  Bee  and  Sweet. 

Horse.  The  most  common  sign,  and  one  used  almost  entirely  in  the 
North,  is  to  hold  the  left  hand,  back  to  left,  in  front  of  left  breast, 
fingers  extended,  touching,  and  pointing  to  front ;  bring  the  right 
hand,  back  about  outwards,  and  place  first  and  second  fingers  astride 
the  left  index.     This  represents  one  of  their  horses  or  ponies. 

To  represent  what  they  call  an  "American  horse,"  make  sign  also 
for  Whites.     The  conception  of  this  is,  of  course,  from  riding. 


214 


nORSEBA  CK—IIO  USE. 


The  Southern  Indians  frequently  use  what  they  call  "the  Caddo 
sign,"  which  is  to  hold  the  right  liand,  back  nearly  outwards,  well 
in  front  of  left  breast,  fingers  extended,  touching,  and  pointing  to  left, 
hand  a  trifle  bent  at  knuckles;  move  the  hand  horizontally  to  right 
and  a  little  to  front,  terminating  movement  when  hand  is  about 
opposite  right  shoulder.  Tlie  concejjtion  for  this  is  from  the  curved 
neck  of  the  animal  in  grazing  (see  Wild)  and  its  height. 

The  Utes  hold  right  hand,  back  up,  well  out  in  front  and  little  to 
right  of  right  shoulder,  index  and  little  fingers  extended  and  pointing 
upwards  and  little  to  front,  other  fingers  and  thumb  closed.  They 
claim  the  conception  of  this  from  the  horse's  ears. 

I  have  also  seen  the  sign  for  Medicine-Dog  made,  as  it  corresponds 
to  tiie  vocal  name  applied  to  the  animal  by  some  tribes.   (See  Pony.) 

It  will  readily  be  seen  that  in  conversation  some  other  sign  tlian 
the  one  for  riding  is  desirable,  as  the  two  would  frequently  fall  to- 
gether in  gestures,  and  might  be  confusing. 

Deaf-mutes  hold  the  hands  alongside  of  head,  near  and  just  above 
ears,  backs  of  hands  to  rear,  index  and  second  fingers  extended, 
touching,  and  pointing  upwards,  otiier  fingers  and  thumbs  closed  ;  by 
wrist  action  move  the  fingers  to  front ;  repeat  motion. 

Horseback.     See  Ride. 

Horse-Race.     Make  sign  for  Horse,  for  Race. 

Deaf-mutes  make  their  sign  for  HoRse,  and  denote  the  Struggle, 
as  in  race. 

Hospital.  Make  sign  for  House  nnd  Medicine, — a  mysterious 
or  sacred  house. 

Deaf-mutes  indicate  friends  visiting  in  hospital. 

Hostage.  This  would  have  to  be  explained.  One  could  say, 
we  will  hold  one  of  the  number,  or,  i)utting  it  stronger,  imprison 
the  person  ;  then,  if  certain  things  are  done,  he  will  be  set  at 
liberty,  etc. 

Ho  Conception:  Rays  of  sun  pressing  down.  Hold  the  hands, 
backs  nearly  up,  above  and  in  front  of  head,  fingers  nearly  extended 
and  slightly  separated,  tips  of  fingers  of  right  near  left,  fingers  of 
right  ])ointing  about  to  left,  left  about  to  right,  hands  few  inches 
apart ;  bring  the  hands  down  and  slightly  in  towards  head.  (The 
heat  presses  down  from  the  sun.)  I  have  also  seen  sign^  made  for 
the  Sun  Rising,  Above,  for  Fire,  and  Same. 

The  heat  from  a  fire  is  expressed  by  making  sign  for  Fire,  and  tiien 
qualifying  it  by  proper  gesture.  That  anything  was  hot,  the  natural 
g'istures  will  suggest  themselves. 

Deaf-mutes  indicate  the  heat  of  day  from  the  sun  by  drawing 
crooked  right  index  across  forehead  from  left  to  right ;  that  any- 
thing was  hot,  or  a  hot  fire,  by  holding  nearly-closed  right  hand, 
back  out,  at  mouth ;  suddenly  throw  the  hand  out,  and  extending 
the  fingers,  at  same  time  make  motion  with  mouth  as  though  the  luuid 
was  blown  on  by  the  breath. 

House.  Conception  :  Corners  of  the  log  huts  and  houses.  Bring 
the  hands  in  front  of  body,  and  interlock  the  fingers  near  tips,  fingers 


no  W— HUNDRED. 


215 


at  nearly  right  angles  and  horizontal.  Some  tribes  do  not  link 
fingers,  but  bring  hands  in  same  position,  as  though  about  to  do  so, 
and'tlicn  throw  or  move  the  hands  by  wrist  action  to  right  and  left 
a  few  inches,  bringing  wrists  near  together.  This  gesture  indicates 
the  shape  of  the  house. 

Deaf-mutes  indicate  the  usual  shape  of  the  roof  by  joining  the 
tips  of  extended  fingers,  hands  held  in  front  of  body. 

How.  Make  sign  for  Yks,  usually  moving  hand  downwards  and 
toleft,  giving  in  this  way  emphasis,  a  pronounced  or  decided  j«. 

The  Indians  have  learned  this  word  from  us,  using  it  as  a  saluta- 
tion, and  also  as  an  expression  of  consent  and  api)roval.  They  iiave 
no  such  expression  as  "  Good-morning,"  "  Good-evening,"  or  any- 
thing very  similar,  out  instead  they  usually  say,  "  Fill  up  the  pipe; 
let  us  smoke,"  wbioh  supplies  the  want  and  redeems  their  meetings, 
on  entering  each  other's  lodges,  from  an  appearance  of  su'kiness  or 
gruffness. 

After  a  long  absence,  or  a  special  favor  given  and  received,  Indians 
frequently  embrace.  In  parting  with  their  husbands,  brothers, 
fatliers,  and  sweethearts,  the  women  usually  i)ass  the  palms  of  the 
hands  down  from  the  neck  over  the  breast  of  the  man,  and  accom- 
pany this  pathetic  blessing  with  sobs  and  tears  and  piteous  wailings. 
The  man  stands  apparently  unmoved  during  this  affectionate  demon- 
stration, and  particularly  is  this  the  case  if  other  people  witness  the 
separation. 

How  Many.  Hold  the  left  hand,  back  down,  edges  pointing  a 
little  to  right  of  front,  in  front  of  left  breast,  fingers  partially  sepa- 
rated and  slightly  curved  ;  hold  right  hand,  back  nearly  outwards,  to 
right  and  slightly  in  front  of  left  hand,  index  finger  extended  and 
pointing  to  left  and  front ;  move  the  right  hand,  mostly  by  wrist 
action,  briskly  towards  the  borly,  repeating  motion,  end  of  index 
striking  first  little  finger,  and  then  the  others  in  succession,  and  as 
these  fingers  are  struck  or  bent  back,  they  remain  more  curved, 
nearly  closed. 

Deaf-mutes  assume  a  questioning  look,  and  hold  closed  right  hand 
in  front  of  body,  opening  fingers,  one  after  the  other,  commencing 
with  index. 

How  Much.  Usually  expressed  by  How  Many.  How  much 
money?  would  be  how  many  dollars,  etc.,  and  could  only  be  done 
by  comparison,  interrogating  as  to  whether  little  or  a  great  deal. 

Hump.  Make  sign  for  Buffalo;  then  partially  compress  right 
hand  and  pass  it  over  right  shoulder,  and  hold  it  as  nearly  as  possible 
between  shoulder-blades. 

Hundred.  Expressed  as  ten  tens  by  many  tribes,  but  the  Arap- 
ahoes,  Cheyennes,  Teton  Sioux,  and  some  others  usually  bring  the 
hands,  palms  out,  in  front  of  right  shoulder,  fingers  and  thumbs  ex- 
tended, separated,  and  pointing  upwards,  hands  in  same  vertical 
plane,  tips  of  thumbs  touching;  move  the  hands  well  out  to  left  and 
downwards  on  vertical  curve,  keeping  in  same  vertical  plane. 

Deaf-rnutes  hold  up  index  finger  and  make  sign  for  letter  C. 


2l6 


HUNGR  Y—IWNT. 


Hungry.  Conception  :  Cuts  one  in  two.  The  Southern  Indians 
bring  the  lower  edge  of  extended  right  hand,  bacic  down,  against 
the  epigastrium,  fingers  pointing  to  left,  pressing  edge  of  iftind 
against  body;  move  it  to  right  and  left,  as  though  cutting  or  sawing 
with  edge. 

I  never  saw  this  sign  used  in  the  North,  the  usual  way  being  to  say 
that  "one  wants  something  to  eat,"  by  the  signs  for  Eat,  No; 
touch  abdomen,  and  then  sign  for  Poor. 

Deaf-mutes  partially  close  the  right  hand,  and  make  a  clawing, 
scratching  motion  on  front  of  body. 

Indians  can  certainly  go  longer  without  food  than  white  men,  and 
suffer  less  from  the  fast,  but  the  ordinary  cases,  where  comparison  is 
possible,  are  hardly  fair  tests,  as  they  find  many  things,  such  as  roots, 
berries,  etc.,  to  eat  where  a  white  man  finds  nothing.  There  can 
be  no  question,  however,  that  their  powers  of  endurance  in  the  de- 
privation of  food  are  far  exceeded  by  their  enormous  capacity  for 
gorging  themselves  when  they  are  plentifully  supplied.  There  have 
been  many  occasions  when  scouts  have  consumed  their  several  days' 
rations  in  asinglenight,  spending  the  entire  night  iit  cooking,  singing, 
beating  on  their  drums,  and  eating. 

Hunt.  Make  sign  for  Search,  or  Scout,  or  Look  For,  and  specify 
what  for. 

Deaf-mutes  partially  close  right  hand,  and  hold  it  well  out  to 
front  and  right  of  body,  back  to  riglit,  and  move  it  to  the  left,  about 
horizontally,  as  though  ready  to  grasp  something. 

Mr.  Dunbar  says  that  the  Pawnees  made  yearly  a  summer  and 
winter  hunt ;  the  former  from  tlie  last  of  June  till  the  first  of  Sep- 
tember, the  latter  from  the  last  of  October  till  early  in  April.  The 
general  direction  of  the  hunting  expeditions  was  to  the  southwest, 
into  Western  Kansas,  but  sometimes-  the  summer  hunt  was  confined 
to  Western  Nebraska.  The  entire  distance  travelled  on  an  expedi- 
tion varied  greatly  (from  four  hundred  to  nine  hundred  miles),  ac- 
cording as  the  game  proved  plenty  or  scarce.  The  exact  time  of 
departure  from  home  was  generally  fixed  by  a  tribal  council.  Prior 
to  starting,  all  goods  that  they  did  not  choose  to  take  along  were 
carefully  cached,  and  every  man  and  beast  called  in.  When  the  day 
for  setting  out  arrived,  all  articles  not  previously  disposed  of  were 
packed  upon  horses,  each  family,  as  it  was  ready,  fell  into  line,  and 
the  bustling  villages  were  left  utterly  desolate.  They  travelled  in 
Indian  file,  and  of  necessity  the  line  was  often  several  miles  in 
length.  The  men  rode  in  advance  and  upon  the  flanks,  keeping  a 
diligent  lookout  over  the  country  through  which  they  were  passing. 
The  women  and  children  walked  in  the  trail,  each  leading  one  or 
more  pack-animals.  Children  too  small  to  walk  wer^  carried  by 
their  mothers,  or  bestowed  upon  some  convenient  horse.  It  occa- 
sionally happened  that  an  animal  became  frightened  cr  restive,  broke 
away  from  its  leader,  kicked  about  till  it  had  freed  itself  completely 
from  its  load,  and  galloped  away  at  full  speed.  The  unfortunate 
woman  who  had  it  in  charge  must  then  follow  it  till  caught,  bring  it 


HUNT. 


217 


back,  gather  together  the  scattered  load,  replace  it  upon  the  horse, 
and  regain  her  place  in  tb'  dne,  if  indeed  it  was  not  already  in  camp. 
All  the  reconi])ense  she  nad  for  the  fatiguing  exertion  was,  quite 
pnibahly,  a  severe  chiding  from  her  husband,  who,  pcrbai)s,  had 
,  itnessed  the  whole  occurrence  and  made  sport  of  it. 

The  aged  and  infirm  were  obliged  to  travel  with  the  line  and  worry 
along  as  best  they  might.  Such  persons  were  accustomed  to  start 
earlier  than  the  main  body,  so  tliat  they  might  arrive  in  camp  in  good 
season.  Old  age  and  decrei)itude  witli  the  Indians  was  the  dark  day 
of  life.  While  at  home  they  were  tolerably  cared  for,  but  on  these 
hunts  they  endured  extreme  hardship  and  privation.  Instances  have 
been  known  where  persons,  who  felt  unable  to  accompany  their  bands, 
chose  to  remain  or  were  left  behind  in  the  villages.  A  supply  of 
])rovisions  was  given  tiiem,  which  in  summer  they  might  easily  sup- 
jilement  by  gathering  wild  fruit  and  various  edible  roots.  Tiiose  in 
this  condition,  however,  were  almost  sure  to  fall  victims  to  prowling 
Dakotas,  wiio  regularly,  during  the  absence  of  the  tribe,  visited  the 
villages  to  perpetrate  whatever  maliciousness  they  could  see  their 
way  to. 

In  winter  the  daily  march  did  not  ordinarily  begin  early,  but  in 
warmer  weather  they  set  out  at  dawn  or  sooner,  and  advanced  till 
from  eleven  to  four  o'clock,  as  ci''cumstances  dictated.  The  distance 
daily  traversed  was  from  eight  to  twenty  miles.  For  two  or  more 
hours  after  the  advance  had  halted  the  line  would  continue  to  pour 
into  the  camp,  which  was  fixed  where  wood,  water,  and  forage  were 
plenty.  As  soon  as  a  family  arrived  the  women  unpacked  the  horses 
and  turned  them  loose  to  graze,  while  they  themselves  pitched  the 
lodge  (a  work  in  which  they  were  so  expert  that  but  few  minutes 
were  required  for  its  performance),  brought  wood  and  water,  and 
prepared  the  daily  meal.  Sometimes  they  travelled  all  day,  reaching 
the  place  selected  for  camp  just  at  nightfall.  On  such  occasions  the 
scene  which  transpired  beggars  description.  The  horses  were  un- 
ruly, the  children  hungry  and  petulant,  the  women  vexed  and  weary, 
the  men  ill-natured  and  imperious.  Horses  whinnied  and  pranced, 
dogs  yelped  and  snarled,  children  teased  and  cried,  women  scolded 
and  men  threatened ;  no  one  heeded  and  everything  went  wrong. 
Tongue  and  ears  at  such  a  time  were  of  little  avail. 

As  soon  as  they  arrived  on  the  buffalo-grounds  the  greatest  circum- 
spection was  exercised  in  their  daily  progress.  Men  regularly  ap- 
pointed, known  as  la-ri-puk'-us  (soldiers),  were  kept  constantly  on 
the  watch,  and  when  a  herd  was  discovered  all  its  movements  were 
cautiously  watched.  After  the  camp  had  been  moved  as  near  as 
might  be  from  the  lee  side  without  alarming  the  game,  a  council  was 
called  to  determine  whether  all  indications  were  favorable  to  an  in- 
stant hunt.  In  these  councils  the  ku'-ra-u  (doctors  or  medicine-men) 
played  a  prominent  part,  and  sometimes  postponed  action  for  sev- 
eral days  with  no  further  reason  than  the  bare  assertion  that  it  was 
not  good.  If,  however,  the  result  of  the  deliberation  was  favorable, 
the  pro9lamation  of  a  hunt  was  duly  made  by  a  herald.     All  who 


2l8 


HUNT. 


wished  to  participnte  in  the  sport  caught  their  fleetest  horses  and 
equipped.  A  number  of  the  soldiers  were  assigned,  whcse  business 
it  war.,  in  conjunction  witli  the  chiefs,  to  have  charge  of  all  the  pre- 
liminaries, as  also  of  the  final  chase.  Twoofthem,  curiously  painted 
and  wearing  a  variety  of  fantastic  accoutrements,  rode  out,  bearinj,' 
the  soldiers'  escutcheon,  and  took  position,  with  about  a  dozen  armeil 
attendants,  upon  some  convenient  eminence  till  the  body  of  the 
hunters  had  assembled.  They  then  moved  forward,  and  the  hunters 
followed.  Two  old  men  with  rattles  and  medicine-bags  ran  on  foot 
in  front,  singing  and  shaking  the  rattles.  A  person  who  shouUi  have 
the  temerity  now  to  dash  ahead  of  the  soldiers,  would  scarcely  es(  ape 
with  life.  He  would  at  least  secure  to  himself  a  most  merciless  flog- 
ging, even  rank  not  availing  to  avert  the  penalty.  This  regulation 
was  so  strict  that  it  would  not  screen  from  summary  punishment  a 
person  who  should  go  out  and  kill  a  buffalo,  and  alarm  the  herd 
before  the  regular  hunt,  were  he  even  to  i)lead  in  extenuation  that  it 
was  done  to  save  his  family  from  starving.  This  was  a  wise  usage, 
though  it  may  seem  uselessly  severe.  In  this  manner  the  troop  pro- 
ceeded till  tlicy  were  come  as  near  as  possible  ;\'ithout  startling  the 
herd.  Th'.  hardly -repressed  excitement  at  this  moment  was  intense. 
Halting,  the  hunters  were  quietly  drawn  up  in  line  facing  the  game, 
so  that  all  might  have  an  equal  chance.  The  word  was  given,  and 
with  a  loud  cry  they  speil  away,  each  urging  his  trained  steed  to  the 
utmost,  that  he  might  first  overtake  and  secure  a  victim.  The  horses 
in  thes  •  charges  were  guided  by  the  knees  of  the  rider,  his  hands 
being  busied  with  bow  and  arrows.  In  a  few  minutes  each  hunter 
might  be  seen  nearing  the  animal  that  he  had  selected.  (Till  the 
buffaloes  were  two  and  a  half  years  old  there  was  little  choice  be- 
tween the  sexes.  After  that  age  the  flesh  of  bulls  became  distasteful, 
and  was  rnrely  taken,  miless  in  a  time  of  great  scarcity.  It  was 
owing  to  this  fact  that  bulls  were  in  excess  in  many  herds.)  Just 
before  coming  abreast  of  it  he  discharged  an  arrow,  endeavoring  to 
strike  it  high  in  the  flank,  between  the  projecting  hip  and  ribs,  so 
that  the  shaft  should  take  a  course  obliquely  forward  toward  the 
vinls.  A  single  arrow  sent  with  skill  and  force  in  this  direction, 
even  if  not  immediately  fatal,  caused  such  distress  as  to  soon  bring 
the  buffalo  to  a  stand-still.  If  one  did  not  suffice,  others  were  used. 
As  soon  as  the  animal  ceased  running  the  hunter  passed  on  to  an- 
other, and  sometimes  a  third,  fourth,  and  even  a  fifth  was  brought 
to  by  one  man  in  the  course  of  half  an  hour.  The  entire  number 
slaughtered  in  a  single  chase  frequently  exceeded  three  hundred. 

The  Pawnees  seldom  resorted  to  a  surround,  attacking  from  all 
sides  at  once.  This  method  was  more  tedious  and  dangerous,  and 
was  regarded  as  less  huntsmanlike.  When  the  chase  ended  the  hunter 
returned  upon  his  track,  and  dispatched  the  wounded  buffalo  that  he 
had  left  en  the  way,  if  indeed  they  were  not  already  dead  from  loss 
of  blood.  If  still  alive,  they  were  usually  found  lying  down,  but  on 
being  approached  would  instantly  rise  and  show  fight.  The  carcasses 
were  now  skinned,  cut  up,  packed  on  spare  horses  that  had  been 


HUNT, 


919 


brought  lip  meantime  by  the  women,  and  conveyed  to  camp.  There 
a  scene  of  the  greatest  activity  ensued.  The  hides  were  strctt  hed 
upon  the  ground  witli  peps  to  dry.  The  meat  was  carefully  cut  \\\ 
thin  strips  or  sheets  suitable  for  drying,  and  laid  upon  a  frame-work 
of  poles  over  a  slow  fire.  When  the  exposed  side  became  dry  enough 
to  cause  the  meat  to  begin  to  roll,  or  crumple,  it  was  placed  upon  the 
ground  and  trampled  or  beaten  with  billots  of  wood  till  completely 
flattened  out.  The  other  side  was  then  exposed,  and  the  process  re- 
peated till  the  meat  was  dry.  The  design  of  the  trampling  or  beating 
was  to  preserve  the  meat  in  the  best  form  for  i)acking  in  bales  for 
transportation.  Sometimes  it  was  dried  in  the  sun  alone,  but  was  not 
then  so  good.  Several  days  were  usually  required  for  drying  the  meat 
of  one  slaughtering.  No  salt  was  used  in  either  case,  but  with  proper 
care  the  meat  could  be  preserved  without  apparent  deterioration  for 
years. 

The  Pawnees  were  excellent  horsemen,  and  in  the  buffalo-hunt 
their  consummate  equestrianism  was  displayed  to  the  finest  advantage. 
Without  hesitation  they  would  rush  at  full  si)eed,  over  the  roughest 
ground,  into  the  midst  of  masses  of  buffalo  which  were  surging  along 
in  the  wildest  confusion,  single  out  and  separate  their  victims,  and 
repeat  the  manoeuvre  at  pleasure.  But  sometimes  accidents  of  the 
most  distressing  nature  happened.  In  an  unguardeil  moment  a 
hunter  might  be  overtaken  by  a  charging  buffalo,  or  a  horse  ,!.")ing  at 
full  gallo])  might  step  into  the  burrow  of  some  animal,  and,  with  its 
rider,  be  Inirled  headlong.  In  many  places  on  the  prairie  the  ground 
is  so  cut  up  by  the  burrows  of  the  prairie-dog  (^Cynomus Liidoviciamis) 
'lat  a  person  cannot  ride  over  it  at  an  ordinary  pace  without  great 
Lare,  while  at  a  rapid  gait  necessary  precaution  is  imjjossible.  Mis- 
haps from  one  of  these  sources,  not  infrequently  resulting  in  death, 
were  almost  inevitable  in  every  chase. 

The  weapons  employed  in  this  hunting,  as  already  stated,  were  the 
bow  and  arrow.  The  facility  with  which  they  could  be  managed  on 
horseback,  and  their  much  greater  efificiency  in  the  work  of  destruc- 
tion, were  unanswerable  recommendations.  A  buffalo  wounded  with 
a  ball  in  a  vital  part  might  run  a  great  distance.  On  the  other  hand, 
a  single  well-directed  arrow,  securely  lodged,  so  sickened  and  dis- 
tressed the  animal  as  to  bring  it  soon  to  a  stand.  An  arrow  could 
be  sent  with  such  force  as  to  pass  entirely  through  a  buffalo,  in  case 
it  (lid  not  encounter  a  bone,  and  stick  in  the  ground  on  the  other 
side;  but  the  aim  was  rather  to  lodge  it  firmly  in  the  body,  as  its 
effect  was  then  more  marked,  and  also  the  i)resence  of  the  shaft  would 
serve  to  indicate  to  whom  the  carcass  rightfully  belonged. 

Ii.  the  winter  hunt  they  killed  what  meat  they  needed  as  soon  as 
might  be  after  arriving  on  the  hunting-ground,  before  the  buffalo  be- 
came poor.  They  went  into  winter  quarters  in  some  place  where 
water,  wood,  and  unburnt  grass  in  abundance  for  the  horses  were  to 
be  bad.  Here  they  remained  till  forage  became  scarce,  when  an- 
other place  was  sought.  If  grass  could  not  be  found  in  sufficient 
quantity  they  cut  cottonwood-trees,  and  subsisted  the  horses  on  the 


TTaraanwi 


220 


HUNT. 


b;irk  and  lender  twigs.  The  return  to  the  villages  did  not  take  plare 
till  young  grass  was  started  in  the  spring.  In  the  summer  hunt  tliey 
remaineil  luvay  no  longer  than  was  necessary  to  ])rocure  the  reciuisiie 
supi)ly  of  nieiit.  IJy  the  *ime  this  was  accomi)lished  their  corn  was 
ready  for  drying,  and  required  immediate  attention.  As  their  calen- 
dar was  not  very  exact,  they  were  sometimes  in  doubt  as  to  just  when 
was  the  proper  Hme  to  return  home.  In  such  cases  they  were  ac.ciis- 
tcn.ed  to  examine  the  seed  in  the  ])ods  of  the  large  milkweed.  A 
certain  maturity  in  these  was  thought  to  mark  roasting-ear  time. 

Thev  also  hunted  other  game,  as  elk,  deer,  and  antelope.  While 
the  buffalo  was  hunted  mainly  as  an  indispensable  means  of  subsist- 
ence, these  smaller  animals  were  sought  rather  for  their  skins. 
Though  their  flesh  was  eaten,  that  of  the  bufftilo  was  preferred  ;  hut 
for  tlie  nianufiu:ture  of  articles  of  clothing,  as  moccasins,  leggings, 
and  shirts,  buck-,  elk-,  or  antelope-skin  was  far  superior.  They  were 
taken  by  still-hunting  or  stalking  with  bo'?  or  fire-arms.  As  they  had 
opportunily  aiul  inclination,  beaver  and  otter  were  sought  for  their 
pelts,  which  were  used  in  making  fancy  articles  of  clothing.  Bears, 
when  to  be  found,  \,'ere  eagerly  hunted  for  their  skins,  flesh,  and 
claws.  Panthers  were  also  in  constant  request.  A  bow-case  and 
quiver  of  panther-skin  was  a  coveted  possession.  Skunks  were  es- 
teemed for  their  flesh  and  skins.  The  latter,  after  being  taken  off  as 
nearly  entire  as  possiI)le,  w.i';  buried  in  loose  earth  for  two  or  three 
days  to  divest  it  of  the  native  odor.  It  was  then  dressed  and  used 
as  a  tobacco-pouch  or  medicine-bag,  the  mouth  of  the  animal  serv- 
ing as  th'j  opening.  The  boys  were  very  expert  in  cai)tin-ing  i)rairie- 
chickens  and  quails.  When  one  of  these  was  started  up  on  the 
prairie,  the  exact  spot  of  its  ligluing  was  noted.  Armed  with  a  withe 
five  teet  long,  a  boy  cautiously  crept  up  to  within  a  few  feet  of  the 
crouching  bird,  and  then  darting  forward,  struck  it  down  with  a  well- 
directed  blow  as  it  attem|ited  to  rise  on  the  wing. 

Though  referring  especially  to  the  Pawnees,  the  above  description 
gives  a  most  excellent  idea  of  the  arrangements  and  operations  of  all 
Intlian  tribes  on  their  hunting  excursions.  V/ith  some  of  the 
Eastern  bands  of  Sioux,  as  well  as  with  other  tribes,  a  very  ostenta- 
tious and  elaborate  display  and  feast  weie  made  over  the  first  animal 
killed  by  a  Doy,  and  in  olden  times  the  boy  frequently  gave  a  small 
pc.f'on  of  some  particular  part  to  his  personnl  God;  and  ever  after- 
wards this  same  part  of  any  animal  he  might  kill  would  be  sacrificed, 
an  offering  which  was  in  fact  a  prayer  and  pledge, — a  prayer  for 
good  luck,  and  a  pledge  of  future  good  faith  on  his  part. 

An  old  Cheyenne  once  said  to  me  in  regard  to  the  first  fnn't  of  a 
boy's  effort  in  hunting  and  the  encouragement  given  to  him  in  con- 
sequence, that  "  when  I  was  eight  years  of  age  I  killed  a  goose  with 
a  bow  and  arrow,  took  it  to  my  father's  lodge,  leaving  the  arrow  in  it. 
My  father  asked  me  if  I  had  killed  it,  and  I  saiil  yes  ;  my  arrow  i;  in 
it.  My  father  examined  the  bird,  fired  off  his  gun,  turned  to  an  old 
man  who  was  in  the  lodge,  presented  the  gun  to  him,  and  said,  'Go 
and  harangue  the  camp;  inform  them  all  what  my  boy  has  done.' 


HURK  Y— HUSBAND. 


aax 


Hit  of  a 
in  con- 
osc  with 
i\v  in  it. 
ow  i ;  ill 
0  an  olil 
id,  '  G.) 
s  done.' 


When  I  killed  my  first  buffiilo  I  was  ten  years  old.  My  father  was 
right  close,  came  to  me  and  asked  if  I  had  killed  it.  I  said  I 
luul.  He  called  some  old  men  who  were  near  by  to  come  over  and 
look  at  the  buffalo  his  son  had  killed,  gave  one  of  them  a  pony,  and 
told  him  to  inform  the  camp." 

This  Indian  was  eighty  years  of  age  when  he  told  me  the  story, 
and  the  memory  of  the  pride  and  pleasure  which  he  experienced  at 
this  recognition  of  his  boyish  skill  as  a  hunter  was  still  fresh  and 
gratifying  to  him,  and  it  nnist  be  remembered,  to  fully  ap|)reciate  the 
coni|)liments  anil  recognition  given  him,  that  a  gun  and  pony  \v':.rQ 
nuu  1>  more  valuable  to  the  Indians  seventy  years  ago  than  they  ar«; 
at  )) resent. 

Hurry.  Conception :  Lift  up  quickly.  Hold  nearly  extended 
lianil,  backs  down,  in  front  of  body,  equally  advanced,  same  height, 
and  few  inches  apart,  fingers  j)oinling  about  to  front;  move  tii ' 
liands  sharply,  by  wrist  and  elbow  action,  upwards  a  few  inches, 
rciHMting  motion.     Some  Indians  make  signs  for  Work  and  Fast. 

Deaf-mutes  hold  right  hand,  and  snap  thumb,  as  boys  do  in  firing 
marbles. 

Husband.     Make  sign  for  Male  and  Markv. 

Deaf-mutes  make  their  signs  for  Man  and  Marry. 


■mnwRisK^.-^'fY'mmM 


222 


I— INCREASE. 


I. 


I.  (Myself.)  Touch  the  centre  of  breast  with  tip  of  extended 
thumb  of  right  hand,  fingers  closed,  and  back  of  hand  to  right,  iiaiid 
held  few  inches  in  front  of  centre,  and  moved  horizontally  towards 
body.  Some  Indians  touch  the  nose  with  extended  index  of  riglit 
hand.  Sometimes,  for  emphasis,  the  breast  is  struck  vigorously  with 
right  fist. 

Deaf-mutes  use  the  first-described  gesture.  A  thrusting  of  right 
index  finger  towards  centre  of  breast  means  boasting. 

Ice.  Make  signs  for  Water,  for  Cold,  and  bring  hands  together 
as  in  Freeze  Over. 

Deaf-mutes  make  their  signs  for  Water  and  Freeze. 

Icicle.  Make  signs  for  Water,  for  Cold,  and  hold  right  index 
vertically  in  front  of  body,  pointing  downwards.' 

Deaf-mutes  make  their  signs  for  Water,  Freeze,  and  then  holding 
right  extended  index  in  front  of  body,  pointed  downwards,  pass  left 
index  over  it,  to  represent  water  running  down  its  sides. 

Impossible.     Sec  Cannot. 

Deaf-mutes  hold  left  hand  in  front  of  body,  index  finger  extended 
and  pointing  to  front,  others  and  thumb  closed  ;  then  bring  right 
hand  above  left,  index  alone  extended,  pointing  to  left  j  lower  right 
hand,  rght  index  striking  left,  and  knocking  it  down. 

Imprison.  Conception  :  Seizing  hold  of.  Hold  closed  left  hand, 
back  to  left,  in  front  of  and  little  higher  than  left  shoulder,  forearm 
about  vertical;  seize  left  wrist  with -right  hand,  and  carry  or  drop  it 
to  right  some  inches ;  then  cross  the  wrists  in  front  of  body,  hands 
closed,  thumbs  up,  right  wrist  above  and  resting  on  left. 

Deaf-mutes  indicate  tiie  "prison  bars"  by  crossing  the  extended 
and  separated  fingers  in  front  of  body,  and  then  cross  wrists  to  in- 
dicate being  bound. 

In.  In  the  sense  of  "  in  my  house,"  if  for  person,  make  sign  for 
House  and  Sit;  if  an  inanimate  object,  sign  for  Lie,  in  the  sense 
of  laid  down.     "  Going  in"  would  be  expressed  by  Enter. 

Deaf-mutes  thrust  compressed  right  into  partially-closed  left  'laiid. 

Incite.  Expressed  by  saying  "a  fire  was  built  among  them  by 
talking,"  etc. 

Deaf-mutes  make  gesture  for  to  Tempt  and  to  Rebel.  For  first, 
touch  the  lips  with  right  index,  with  an  upward  entreating  ex- 
pression of  eyes.  For  latter,  the  right  arm  is  raised  as  though  to 
ward  off  a  blow,  hand  closed,  and  more  of  a  twist  or  turn  given  to 
arm,  holding  forearm  about  horizontal. 

Increase.  The  manner  or  nature  of  the  increase  would  naturally 
suggest  the  sign,  but  the  usual  one  is  to  hold  the  hands,  palms  to- 
wards each  other,  well  out  in  front  of  body,  hands  at  same  height, 


INDIAN— INTERPRE  TER. 


333 


opposite  each  other,  a  few  inches  apart,  fingers  pointing  to  front ; 
separate  the  hands,  moving  right  to  right,  left  to  left,  by  gentle 
jerks.     A  vertical  increase  is  indicated  in  a  similar  manner. 

Deaf-mutes  indicate  the  increment  similarly. 

Indian.     Specify  the  tribe  by  giving  the  tribal  sign. 

Doaf-mntes  make  sign  for  American. 

This  word,  growing  out  of  a  mistake,  has  been  perpetuated 
apparently  by  the  mere  force  of  the  error,  until,  for  us,  it  has  be- 
come a  necessity  in  all  descriptions  relating  to  our  aborigines,  who 
vocally,  as  well  as  by  gesture,  always  specify  the  tribe. 

Infantry.     Make  signs  for  Whites,  Soldier,  and  Walk. 

Inferior.  (In  rank  or  influence.)  Tiie  inferiority  of  one  person 
to  another,  as,  for  instance,  of  one  chief  to  another  of  the  same 
tribe,  is  represented  by  the  index  fingers  extended  side  by  side  and 
pointing  upwards,  other  fingers  and  thumbs  closed  ;  one  index,  repre- 
senting the  inferior,  is  held  a  little  lower  than  the  other.  If  it  be 
wished  to  represent  several  persons  as  inferior  to  one,  the  right  in- 
dex is  placed  alongside  and  higher  than  the  exteiided  fingers  of  left 
hand. 

Sometimes  the  sign  for  Behind  is  made. 

Deaf-mutes  fix  both  hands  as  in  their  sign  for  CniEr,  and  then 
holding  them  in  front  of  body,  lower  the  one  representing  the  in- 
ferior person. 

Inhabit.  Conception:  Alive  and  moving  about  in  a  certain  part 
of  the  country. 

Hold  right  hand  very  slightly  compressed,  fingers  and  thumb  ex- 
tended, separated,  and  pointing  upwards,  well  out  in  front  of  body; 
hand  about  height  of  face  ;  mostly  by  wrist  action  turn  the  hand  from 
right  to  left  two  or  three  times,  rather  slowly. 

Deaf-mutes  indicate  home  of  person. 

Injure.  Conception:  Doing  evil  to.  If  with  reference  )  another 
person,  make  sign  for  Work  and  Bad.  If  with  referem.c  to  one's 
self,  make  sign  for  Do  To  Me  and  for  Bad. 

Interpreter.  This  is  expressed  by  naming  person,  or  saying  he  or 
she  talks  whatever  language  it  may  be,  and  one's  own  ;  using  for  talk 
the  sign  for  Little  Talk.  If  talking  or  speaking  of  the  ability  of 
a  person  to  interpret,  and  it  is  desired  to  explain  that  he  or  she  will 
interpret  for  my  people,  or  for  us,  use  the  sign  for  Talk  or  Si'Kak,  in 
the  sense  of  handing  words  from  one  to  another.  (See  C(iuncil.) 
The  lack  of  honest  and  eflficient  interpreters  has  been  one  of  the 
great  causes  of  all  our  trouble  with  the  Indians,  one  of  the  greatest 
obstacles  to  a  thorough  understanding  of  the  Indian  question,  and 
the  greatest  source  of  false  impressions  of  their  abilities,  laws,  cus- 
toms, habits,  moral  and  immoral  qualities  of  character.  It  has  fet- 
tered civilization,  retarded  Christianizing  influences,  held  the  Indians 
in  the  close  embrace  of  barbarism,  cost  billions  of  money,  made 
corruption  and  theft  not  only  possible  but  easy,  stained  the  soil  of 
every  State  with  innocent  blood,  and  led  the  race  to  the  threshold  of 
extermination. 


224 


INTERROGA  TE— ITCHING. 


Interrogate.  Hold  right  hand,  pahn  outwards,  well  out  in  front 
of  body,  about  height  of  shoulder,  fingers  and  thumb  extended, 
separated,  and  pointing  upwards.  If  the  person  is  close,  turn  the 
hand  slightly,  by  wrist  action,  two  or  three  times,  moving  it  also  a 
trifle  to  riglit  and  left.  If  the  person  is  distant,  hold  the  hand 
higher,  and  move  it  well  to  right  and  left. 

If  a  person  be  riding  or  walking  past,  and  one  makes  to  him  this 
sign,  u  asks  him,  •'  Where  are  you  going?"  •'  What  are  you  going 
for?"  etc.  When  two  persons  meet,  one  may  ask  with  this  sign, 
"  What  news  have  you?"  "  What  do  you  want?"  etc.  It  accosts, 
interrogates,  questions,  and  investigates. 

Deaf-mutes  hold  the  left  forearm  horizontally  in  front  of  body, 
and  sliarply  strike  upper  surface  near  wrist  with  palmar  surface  of 
fingers  of  ri}j;ht  hand. 

Iron.  When  I  first  asked  about  this  sign,  I  was  told  that  there 
was  none,  that  the  only  way  was  to  point  to  it,  and  my  informant 
added,  "You  will  never  see  an  Indian  without  a  piece  of  iron  in 
some  sliape."  This  is  generally  true.  He  always  has  his  knife,  gun, 
arrow,  head-buckle,  or  something  made  of  the  material. 

Tiie  sign  for  Hard  is,  however,  frequently  made,  and  from  its 
connection  is  generally  understood.  It  can  also  be  expressed  by 
describing  something  made  of  iron  or  steel  (which  are  the  same  to 
them). 

Island.  Bring  hands  well  in  front  of  body,  palms  towards  each 
other,  and  form  an  incomplete  horizontal  circle  with  index  fingers 
and  thumbs,  space  of  about  an  inch  between  tips,  other  fingers 
closed ;  then  bring  wrists  near  each  other,  separating  tips  of  index 
fingers  by  wrist  action,  throwing  right  hand  slightly  to  right,  left  to 
left;  then  holding  left  hand  in  its  position,  make  sign  for  Water; 
then  compress  right  hand,  and  move  tips  of  fingers  just  above  left 
hand,  outside  the  circle  first  formed. 

Deaf-mutes  indicate  land  surrounded  by  water. 

Itching.  Scratch  left  palm  with  nail  of  right  index,  or  indicate 
by  scratcliing  with  nails  of  right  hand  the  location  of  the  sensation. 

Deaf-mutes  use  the  same  signs. 


■j£ALOUS—yVMP. 


835 


J. 

Jealous.  Conception  :  Elbowing  to  one  side.  Hold  the  closed 
hands  near  right  and  left  breasts;  move  the  right  elbow  a  little  to 
rear  and  to  right,  then  left  elbow  a  little  to  rear  and  to  left,  repeating 
motion  ;  if  it  is  desired  to  express  active  jealousy,  constant  elbowing 
to  one  side.  Some  Indians  indicate  a  twisting  of  the  heart,  while 
otiiers  make  signs  for  Bad  and  Secret,  considering  a  jealous  person 
as  one  who  works  evil  secretly.  Some  make  sign  for  Abuse,  and 
the  left  hand  is  held  as  in  Hide;  and  still  others  make  signs  for 
Heart,  Bad,  and  Abuse.  I  have  also  seen  gestures  to  denote  two 
pepijle  as  "  picking"  at  each  other. 

To  one  ignorant  of  the  principles  of  gesture  speech,  the  several 
signs  above  given  would  be  ample  and  sufficient  proof  to  establish 
the  fact  that  there  are  as  many  different  signs  as  vocal  languages 
among  our  aborigines,  but  a  brief  examination  of  the  gestures  shows 
that  they  are  but  the  lights  and  shades  necessary  to  express  ideas. 
The  first  would  be  used  in  such  cases  as  where  one  was  envious  of  the 
position  of  others  and  endeavored  to  elbow  himself  into  a  better 
one.  The  second,  the  doulits  which  cause  a  young  person  to  ques- 
tion the  sincerity  of  the  object  of  adoration  ;  his  jealousy  twists  and 
turns  his  heart.  The  third  indicates  a  person  vexed  at  the  success, 
jealous  of  the  renown  of  some  one,  and  though  there  was  evil  in 
him,  yet  it  was  hidden.  The  fourth  indicates  a  jealous  person  talk- 
ing badly  of  one  "behind  his  back";  and  the  fifth,  as  having, 
through  jealousy,  a  wicked  heart,  and  throwing  lies  or  mistakes 
against  one  or  his  reputation  on  account  of  this;  whilst  tlie  sixth 
iniHcates  two  Jealous  persons  picking  at  each  other,  or  tearing  down 
each  other's  reputations. 

Joke.  Hold  the  right  hand,  back  down,  in  front  of  mouth,  fingers 
separated  and  partially  curved  ;  move  the  hand  to  front  and  upwards. 
This  sign  is  not  common,  and  there  is  no  general  sign  in  use  for  the 
word.  I  have  seen  al^-^  the  sign  for  Mistake  Made,  and  then 
Little  Talk,  and  then  sign  for  Light  (not  heavy). 

Deaf-mutes  grasp  the  nose  with  right  hand  ;  move  the  hand  to 
front  and  downwards,  and  at  same  time  incline  the  head  to  the 
front. 

Joyous.  Make  signs  for  Heart,  for  Light  (or  Glad)  ;  sometimes 
aihhiig  sign  for  Sing.  Many  Indians  make  signs  for  Heart  Flut- 
icimnc;,  as  in  Excite. 

Jump.  Hold  nearly  compressed  right  hand,  back  to  right,  in 
front  and  close  to  right  shoulder,  fingers  pointing  to  front ;  move 
the  iumd  briskly  to  front,  upwards,  and  then  downwards  on  a  vertical 
curve. 


226 


JUNIOR, 


Deaf-mutes  hold  extended  left  hand,  back  down,  in  front  of  body; 
place  tips  of  separated  and  extended  first  and  second  fingers  of  right 
hand  on  left  palm,  other  fingers  closed,  then  move  the  right  hand 
to  front,  upwards  and  then  downwards. 

Junior.  This  is  usually  expressed  by  the  sign  for  Behind.  For  two 
persons  or  officers  it  is  frequently  indicated  as  in  Inferior  ;  the  tip 
of  one  index  lower  than  the  other,  and  the  distance  determines  the 
difference  in  the  rank, — a  very  little  below,  about  equal,  etc. 


KEEr—K/LL. 


i9i 


K. 


Keep.  Hold  right  hand,  bark  to  right,  in  front  of  body,  fingers 
extended,  touching  and  pointing  to  front;  carry  left  hand,  l)a(k  to 
left,  index  finger  extended,  others  and  thumb  dosed,  and  place  index 
in  centre  of  right  palm,  index  pointing  upwards  as  it  strikes  right 
palm ;  close  right  hand,  holding  index  firmly,  and  move  hands 
slightly  to  right  and  left. 

This  gesture  is  frequently  used  in  the  sense  of  having  held  on  to 
the  promises  made,  etc.  Sometimes  used  in  sense  of  remember. 
(See  Hold.) 

Deaf-mutes  use  their  sign  for  Possess,  and  then  fixing  hands  as  in 
Look,  lay  little  finger  of  right  on  base  of  thuml)  of  left,  index  and 
second  finger  of  right  hand  pointing  to  left  and  upwards,  index  and 
second  of  left  pointing  to  right  and  upwards, — guarding  with  double 
eyes. 

Keep  Close.  Expressed  by  signs  for  Good  and  Near,  or,  perhaps, 
I  Hold  and  Good  and  Near,  or,  m  '-''ng  it  more  imperative,  sign  for 
Must  or  Push  and  Near. 
Deaf-mutes  make  their  signs  for  Stay  and  Near. 
Keep  Quiet.  Hold  extended  right  hand,  palm  outwards  and 
downwards,  well  in  front  of  body,  fingers  extended,  touching,  point- 
ing to  front  and  upwards,  hand  about  height  of  shoulder ;  move  the 
hand  rather  sharply  outwards  and  downwards  few  inches,  repeating 
motion. 

Frequently  both  hands  are  used,  and  after  second  motion   the 
hands  gently  lowered.     This  is  also  used  in  sense  oi  fear  not,  do  not 
be  anxious,  quiet  down,  etc. 
Deaf-mutes  ?bout  same. 

Kettle.  .^OTva  an  incomplete  horizontal  circle  in  front  of  body 
with  index  fingers  and  thumbs,  other  fingers  closed,  little  fingers 
down  ;  then,  still  holding  left  hand  in  its  position,  carry  partially- 
closed  right  hand  back  to  right  and  downwards  over  the  imaginary 
kettle,  as  though  about  to  lift  it  by  the  bail. 

Deaf-mutes  indicate  shape,  make  their  sign  for  the  material  out  of 
which  made, — i.e.,  iron,  tin,  etc., — and  then  sign  for  Fire. 

Kidney.     Hold  compressed  hands  against  surface  of  body  over  the 
location  of  kidneys. 
Deaf-mutes  use  the  same  sign. 

Kill.  Bring  right  hand,  back  nearly  up,  in  front  c'  body,  about 
height  of  shoulder,  hand  very  nearly  closed,  ball  o'  thumb  pressing 
against  second  joint  of  index,  second  joints  <A  fingers  nearly  on 
line  with  back  of  hand,  back  of  hand  making  a  slight  angle  with 
wrist;  i.e.,  knuckles  higher  than  wrist;  strike  to  the  front,  down- 
wards and  little  to  left,  stopping  hand  suddenly,  and  giving  it  a 


228 


KINSHIP. 


slight  rebound.  In  descriptions  of  personal  combats,  which  in  for- 
mer times  were  frequently  resorted  to  by  the  medicine-men  of  con- 
tending parties,  the  result  determining  the  victory  of  one  or  the 
other  of  the  parties,  I  have  usually  seen  the  left  palm  struck  with 
the  lower  edge  of  extended  riglit  hand,  though  at  times  the  ordinary 
sign  for  Kill  would  be  made.  The  first-described  gesture  is  common, 
and  is  used  metaphorically  in  many  ways.  To  win  in  gambling  is 
to  /'///the  person  to  the  extent  of  the  amount  won.  If  any  part  of 
the  body  is  frozen,  the  cold  has  killed  the  part.  A  severe  storm  kills. 
Indigestion  kills.  To  get  decidedly  the  worst  of  an  argument  is  to 
be  killed.     To  win  a  girl's  affection  is  to  kill  her,  etc. 

Deaf-mutes  hold  left  hand,  back  to  left,  in  front  of  body,  index 
finger  extended  and  pointing  to  front,  other  fingers  and  thumb 
closed  ;  bring  right  hand  similarly  fixed,  fingers  back  to  left,  between 
left  hand  and  body  and  little  higher,  index  finger  pointing  to  front 
and  trifle  downwards  ;  thrust  the  index  finger  of  right  hai.d  to  front, 
its  tip  grazing  side  of  left  index,  and  then  sweep  hand  into  position 
by  their  sign  for  Die, 

Kinship.  Conception:  Near  or  distant  from 'one  source.  Bring 
the  tips  of  extended  and  touching  first  and  second  fingers  of  right 
hand  against  lips,  back  of  fingers  up  and  horizontal,  other  fingers 
and  thumb  closed  ;  carry  the  hand  some  inches  straight  out  from  the 
mouth  ;  then  make  sign  for  Distant  or  Near,  according  as  it  is 
desired  to  represent  distant  or  near  kinship. 

I  liave  also  seen  the  sign  for  Brother-in-Law  made,  and  the  sign 
for  Distant  or  Close  added  over  left  arm. 

Deaf-mutes  cross  the  index  fingers  at  right  angles,  thus  denoting 
halves. 

The  nomenclature  of  kinship  of  the  Plains  Indians  generally  is 
illustrated  by  the  saying  of  an  In'dian  to  me,  "  Suppose  the  man 
beside  me  married  my  daughter,  his  and  my  daughter's  children 
would  call  me  grandfather;  all  the  children  would  call  this  man's 
brothers  fathers,  and  his  sisters  aunts  ;  they  would  call  my  daughter's 
sisters  mothers,  and  her  brothers  uncles;  they  would  call  all  this 
man's  brother's  children  brothers  and  sisters,  all  of  his  sister's  chil- 
dren cousins ;  they  would  call  all  the  children  of  my  daughter's 
sisters  brothers  and  sisters, -ax^A  all  of  her  brother's  children  cousins.'" 

Mr.  L.  H.  Morgan  asserts  that  the  various  tribes  of  Indians  were 
formerly  divided  into  several  different  gens,  each  of  which  deter- 
mined for  its  members  inheritance  of  property  and  power  as  well  as 
the  marriage  relations.  He  says  that  in  Latin,  Greek,  and  Sanscrit, 
the  word  gens  ai  ".  its  synonyms  have  alike  the  primary  signification 
of  kin.  A  gens,  therefore,  is  a  body  of  consanguinity  descended 
from  the  same  common  ancestor,  distinguished  by  a  gentile  name, 
and  bound  together  by  affinities  of  blood. 

•'  Where  descent  is  in  the  female  line,  as  it  was  universally  in  the 
archaic  period,  the  gens  is  composed  of  a  supposed  female  ancestor, 
and  her  children,  together  with  the  children  of  her  female  descend- 
ants through  females  in  perpetuity ;  and  where  descent  is  in  the  male 


JCIOIVA. 


U9 


line,  into  which  it  was  changed  after  the  appearance  of  property  in 
masses  of  a  supposed  male  ancestor  and  his  children,  together  with 
the  children  of  his  male  descendants  through  males  in  perpetuity. 
The  family  name  among  ourselves  is  a  survival  of  the  gentile  name 
with  descent  in  the  male  line,  and  passing  in  the  same  manner ;  the 
modern  family,  as  expressed  by  its  name,  is  an  unorganized  gens 
with  the  bond  of  kin  broken,  and  its  members  as  widely  dispersed 
as  the  family  name  is  found." 

It  is  safe  to  state  that  among  the  majority  of  the  tribes  of  Plains 
Indians,  and  I  think  Western  Indians  generally,  no  such  organizition 
exists  at  present,  and,  judging  from  their  laws  of  inheritance  and  mar- 
riage customs,  never  did.  The  Mandans  and  Poncas,  however,  do 
show  a  trace  of  it. 

Mr.  Dunbar  says  of  the  Pawnees,  that  "  the  family  organization 
and  degrees  of  kinship  were  not  so  fully  developed  by  distinct  ter- 
minology as  in  some  Indian  tribes.  The  only  attempt  hitherto  made 
to  exhibit  the  Pawnee  system  of  relationship  is  to  be  found  in  '  Mor- 
gan's Systems  of  Consanguinity  and  Affinity.'  "  He  then  proceeds 
to  illustrate  by  appropriate  words  in  the  Pawnee  language  the  status 
of  tlieir  views  in  regard  to  kinship,  and  adds: 

"  From  this  exhibit  it  will  be  observed  that,  even  in  designating 
the  simpler  degrees  of  relationship,  the  terminology  becomes  in  cer- 
tain cases  undeterminate.  Some  of  the  terms  given  are  not  names 
at  all,  but  descriptive  phrases,  seeming  to  indicate  that  even  in  some 
of  the  most  usual  relations  there  is  an  almost  entire  lack  of  reflective 
generalization.  Much  more  will  this  be  the  case  when  they  attempt 
to  trace  out  the  remoter  degrees.  The  answers  made  by  the  most 
intelligent  Pawnees,  when  questioned  concerning  degrees,  direct  or 
collateral,  remoter  than  those  given,  are  conflicting  and  altogether 
unsatisfying.  Hence  it  is  self-evident  that  a  considerable  number  of 
the  terms  given  by  Morgan  are  of  no  special  value." 

Kiowa  (Indian).  Hold  the  right  hand,  back  nearly  down,  in 
front  of  right  breast,  about  height  of  and  near  shoulder,  fingers 
touching  and  slightly  curved,  lower  edge  of  hand  pointing  to  left  and 
front ;  by  wrist  action  give  a  rotary  motion  to  hand,  keeping  palm  up, 
finger-tips  describing  an  ellipse.  Some  Indians  hold  the  hand  near 
right  cheek. 

I  was  given  two  conceptions  for  this  tribal  sign,  both  plausible, 
though  not  very  pertinent.  One  Indian  said  they  were  called 
"Crazy-Kn.e  people,"  and  another,  "  Prairie  people,"  constantly 
rising  up.  This  latter  does  possess  the  radical  parts  of  the  gestures 
sometimes  made  for  the  prairie  and  for  arise. 

Tradition  locates  the  Kiowas  near  and  to  the  southwest  of  the 
Black  Hills,  Dakota,  and  without  doubt  they  had  previous  to  that 
time  lived  near  the  Missouri  River.  The  Apaches  with  whom  they 
are  now  associated  were  at  this  time  with  them.  The  Cheyennes 
crossed  the  Missouri  River,  moved  to  near  Bear  Butte,  and  drove  the 
Kiowas  and  Apaches  to  the  soutl.west.  They  were  forced  south 
between  the  Pawnees  to  the  east  and  the  Utes  to  the  west,  and  evi- 


230 


KNIFE. 


4;i' 


dently  made  no  successful  resistance  until  they  reached  the  Comanch 
country  and  joined  this  tribe.  They  subsequently  made  peace  with 
the  Cheyennes  and  Arapahoes.  In  fact,  the  Comanches,  Crows, 
Kiowas,  Apaches,  Sioux,  Cheyennes,  and  Arapahoes  confederated 
together  against  their  common  enemies  the  Utes,  Pawnees,  and  otlier 
tribes,  but  the  confederacy  was  tied  together  by  a  "rope  of  sand," 
and  in  the  last  one  hundred  and  fifty  years  they  have  been  alter- 
nating between  peace  and  war. 

Though  preserving  their  language  and  some  of  their  customs  still, 
from  long  intercourse  and  intermarriage  these  three  tribes,  the 
Kiowas,  Comanches,  and  Apaches,  have  much  in  common,  and  in 
dress  it  would  be  difficult  to  distinguish  them. 

They  do  not  have  a  Sun-Dance,  but  an  annual  Medicine-Dance, 
which  is  observed  with  great  ceremony.  Their  bury  their  dead  in 
the  ground,  in  graves  twelve  or  thirteen  feet  deep.  Their  peculiar 
idol  worship  has  been  noticed  (see  God),  as  well  as  their  organiza- 
tion of  ten  priests  or  medicine-men. 

Th?y  have  four  bands,  called  Elk,  Shield,  Cut-Off,  and  Black. 
Some  claim  five,  the  Apache  Kiowa  band. 

The  Kiowas  not  only  eat,  but  are  fond  of  dog-meat. 

In  1874  some  sheep  were  given  them,  purchased  by  the  money 
received  from  the  sale  of  their  ponies,  taken  from  them  by  the 
troops.  These  flocks  have  mostly  disappeared,  they  admitting  tliat 
they  ate  some  of  them,  but  claim  that  "  wolves,  siTvation,  and  cold 
weather  killed  off  the  majority,"  so  that  the  effort  to  change  them 
from  hunters  to  herdsmen  failed. 

In  personal  appearance,  intelligence,  and  tenacity  of  purpose  I 
consider  the  Kiowas  inferior  to  the  Comanches. 

In  his  report  for  1881,  the  agent  gives  the  total  population  of  this 
tribe  as  eleven  hundred  and  forty-five.  Wars,  and  new  diseases 
peculiar  to  civilization,  have  greatly  reduced  them  in  numbers. 

Knife.  Conception  :  Cutting  a  piece  of  meat  held  with  left  hand 
and  with  teeth.  Hold  right  hand  in  front  of  and  close  to  face,  back 
outwards,  lower  edge  just  over  mouth,  fingers  extended,  touching, 
and  pointing  to  left  and  upwards ;  move  the  hand  upwards  and  to 
left  two  or  three  times,  as  though  trying  to  cut  or  saw  with  lower 
edge  of  hand.  Frequently  left  hand  is  held  in  front  of  and  a  little 
higher  than  right  and  close  to  it.  I  have  also  seen  length  marked 
on  left  forearm,  and  then  motion  made  like  Cutting  Up. 

Indians  in  eating  meat  usually  take  a  piece  in  the  left  hand,  and 
conveying  it  to  the  mouth  and  grasping  an  end  with  the  teeth,  with 
a  dexterity  almost  alarming  sever  the  bit  to  be  masticated  from  the 
chunk  by  means  of  a  butcher-knife,  one  or  more  of  which  are  always 
carried  by  a  wild  Indian  in  a  sheath  attached  to  his  belt  on  the  left 
side.  These  knives  are  only  sharpened  on  one  side,  which  seems  to 
make  them  better  for  skinning,  and,  for  some  reason  not  well  under- 
stood, to  cut  better  and  retain  a  fine  edge  longer  than  when  sharpened 
on  both  sides,  as  is  our  custom.  I  have  seen  them  cut  up  a  deer, 
going  right  down  through  the  backbone,  cut  or  chop  open  the  skull 


KNO  W—KO  UTENA  Y. 


231 


to  take  out  the  brains,  and  scarcely  impair  the  edge  of  an  ordinary 
knife  costing  about  fifty  cents.  This  seems  incredible,  but  is  abso- 
lutely true.  It  is  possible  that  the  metal  of  the  blade  on  the  surface 
is  better  tempered,  and  therefore  makes  a  better  cutting  edge  than 
the  central  portion. 

Deaf-mutes  hold  first  and  second  fingers  of  left  hand  extended 
and  touching,  other  fingers  and  thumb  closed,  in  front  of  body,  and, 
with  right  hand  similarly  fixed,  with  side  of  second  make  motion  of 
"whittling"  side  of  left  index. 

Know.  Hold  right  hand,  back  up,  close  to  left  breast;  sweep  the 
hand  outwards  and  to  right,  turning  hand  by  wrist  action,  palm 
nearly  up,  thumb  and  index  extended,  other  fingers  closed,  thumb 
and  index  about  horizontal,  index  pointing  nearly  to  left,  thumb 
about  to  front.  This  seems  to  combine  the  sign  for  Think,  drawn 
from  the  heart,  and  then  the  thumb  cuts  it  off. 

Sometimes,  for  emphasis,  both  hands  are  used,  the  left  being  swept 
to  left  as  the  right  is  to  the  right.  Some  Indians  touch  right  ear 
with  right  index.  The  Utes  thrust  the  index  towards  ear,  as  in 
Hear. 

Deaf-mutes  place  the  palmar  surface  of  extended  fingers  of  right 
hand  against  forehead.  They  make  a  distinction  between  know  and 
understand  ;  Indians  do  not. 

Enow  Not.  Make  sign  for  Know;  then  from  this  position,  only 
stopping  the  hand  for  an  instant,  open  the  hand,  sweep  it  still  farther 
to  the  right,  upwards  and  outwards,  on  curve  as  in  No. 

Deaf-mutes  make  their  sign  for  Know  and  Not,  both  of  which  are 
very  different  from  the  Indian  gestures. 

Koutenay  (Indian).  There  is  no  well-known  tribal  sign.  Some 
call  them  the  "White-tailed  deer  people,"  making  proper  gestures 
for  this  expression. 

These  Indians,  numbering,  according  to  the  agent's  report  for 
1881,  three  hundred  and  ninety-five,  are  located  on  the  Flathead 
Reservation,  Montana.  They  migrated  from  north  of  the  British 
line,  and  made  peace  with  the  Flatheads,  about  eighty  years  since. 
After  this  peace  they  annually  visited  this  part  of  the  country  for  the 
fishing  and  hunting,  and  then  returned  north.  When  the  treaty  was 
made  with  the  Flatheads  and  Pend  d'Oreilles  they  were  included 
with  the  rest,  and  were  given  the  same  rights  and  annuities  as  the 
others.  Their  vocal  language  is  totally  different  from  the  Flatheads, 
and  they  also  differ  in  some  of  their  customs.  In  dress  they  are 
about  the  same,  only  a  more  beggarly-looking  lot,  and  seem,  more 
than  other  Indians,  to  be  afflicted  with  ophthalmia. 


1-, 


23^ 


LACOIA—LASSO. 


Iv. 


Laoota.     Sec  Sioux. 

Lake.  Conception  :  Water  and  shape.  M.ike  sign  for  Watkk  ; 
tlun  hriiig  the  luuuls  in  iVoiU  of  luuly,  pahns  towards  eac  li  otlici, 
and  form  an  incomplete  horizontal  cinde  with  index  fingers  and 
thinnbs,  space  of  ahout  an  inch  between  ti|>s,  other  fingers  closed  ; 
then  bring  the  wrists  near  each  other,  at  same  time  separating  tipsul 
index  fingers. 

PiMt-mnies  indicate  water  surrounded  by  land. 

Lame.  C'on(e|)tion:  Limping  motion  of  animals.  Hold  dosed 
right  hand,  back  up,  about  twelve  inches  in  front  of  right  breast  ; 
move  tlie  hand  slightly  lo  front,  and  at  same  tiuie,  by  wrist  action, 
))end  tl\e  hand  downwartls  and  to  left  ;   repeat  motion. 

Deaf-nuites  hold  inde.v  fingers  pointing  down' in  front  of  body, 
other  fingers  and  thumbs  closeii,  one  hand  held  lower  than  the  other, 
and  imitate  motion  of  walking,  with  one  leg  being  shorter  than  the 
other. 

Lance.  (See  Spfar.")  For  a  "  medicine  lance"  the  sign  described 
for  Spkak  is  made,  and  then  the  crooked  right  index  is  held  in  front 
of  and  higher  than  right  shoulder,  other  fingers  and  thumb  closed, 
back  of  hand  to  rear.  This  seems  to  indicate  a  lance  not  to  be 
used  in  war,  but  one  made  only,  or  used  only,  to  bring  good  luck  to 
the  possessor. 

Large.     Make  sign  for  Big,  and  if  necessary  add  sign  for  Hic.n. 

Deal-mutes  sjjread  the  thumbs  and  inilex  fingers,  bring  tlie  hands 
in  front  of  body  near  each  other  and  same  height ;  separate  the 
liands,  carrying  right  to  right,  left  to  left. 

Lariat.  Make  sign  for  Animal;  then  clasp  the  right  side  of  the 
neck  with  spread  thumb  and  index  held  about  horizontally,  and  then 
make  sign  for  Rope. 

Lariats  are  about  twenty-rive  feet  long,  and  are  usually  made  of 
untanned  buffalo-  or  elk-skin,  from  which  the  hair  has  been  carefully 
scraped.  They  are  generally  braided  with  three  strands,  and  have  a 
small  loop  at  one  end.  After  braiding  they  are  stretched  taut 
and  pinned  to  the  ground,  and  after  becoming  thoroughly  "set"  or 
dried,  are  then  greased  and  rubbed  until  soft  and  pliable.  Made  in 
this  way,  they  possess  the  merit  of  great  strength  and  durability ; 
are  light  and  pliable  in  dry  weather,  but  not  so  satisfactory  in  wet 
weather ;  and  unless  care  is  used  in  drying,  are  liable  to  become  stiff 
and  vexatious  to  use. 

Deafmutes  make  their  sign  for  Rope,  and  motion  to  indicate 
lassoing  an  animal. 

Lasso.  Make  sign  for  Rope  or  Lariat,  then  hold  right  hand, 
back  about  to  right,  little  to  right  of  and  higher  than  right  shoulder, 


LAHT—IEGGINGS. 


m 


index  aiul  tliiiiul)  spread,  index  |)()iiitiiij^  about  upwards,  otiicr 
finj^crs  closed  ;  iiiovo,  or  rather,  throw,  tlie  liaiid  well  to  Iroiit  up- 
wards and  downwards;  then  draw  the  lian<l  l)a(:k  (piickly  a  short 
(Hst  UK  e,  at  same  time  closing  index  and  tiunnl). 

'I'he  lasso,  with  the  Indians,  is  simply  the  lariat  formed  into  a 
noose  at  one  end  by  passing  the  other  end  through  the  small  loop 
made  in  the  lariat.  'I'hoiigh  the  Indians  are  not  as  dexterous  as  the 
Mexicans  in  throwing  a  lasso,  yet  some  of  them  exhibit  great  skill  ; 
and  I  have  seen  Indian  boys  run  with  a  herd,  and  with  a  lasso  catch 
anv  pony  they  wished. 

Last.     See  Hkiiind. 

Deal-mutes  hold  extended  left  index  in  front  of  body,  and  bring 
extended  right  index  from  left  forearm  and  place  it  on  left  itidcx, 
other  fmgers  of  hands  ( lose<l. 

Last  Year.  Make  sign  for  Winikk  and  I'.kvond.  This  is  the 
general  sign.     (See  Skasons  and  Timk.  ) 

Deaf  mutes  niake  their  sign  for  Ykak,  and  then  ])oint  with  extended 
lluunb   ■'"  right  hand,  fmgers  closed,  over  right  shoulder. 

Lead  (To).  Conception:  Leading  pony  with  lariat.  Hold  closed 
right  hand,  back  to  right,  in  front,  close  to,  and  little  higher  tiian  right 
shoulder ;  move  the  hand  some  little  distance  to  front  by  gentle  jerks. 

In  going  to  war  on  horseback,  if  they  possess  or  can  get  them, 
eat 'i  Indian  takes  two  ponies.  The  best  and  fleetest,  or,  as  we  have 
named  it,  "war  pony,"  is  not  ridden  until  an  emergency  arises. 
Indians  keenly  and  thoroughly  appreciate  the  value  of  a  fresh  animal, 
cither  for  a  dash  and  pursuit  after  their  enemies,  should  they  como 
suddenly  'i)on  them,  or  as  a  means  of  escape.  An  Indian  moimted  on 
an  ani  ual  vhich  he  considers  better  than  that  of  his  enemies  does  not 
fear  to  pc.  el  rate  into  their  very  midst,  and  as  a  scout  will  bea|)t  to  do 
excellent  service  ;  but  let  him  once  feel  that  his  mount  is  less  fleet,  less 
enduring,  than  are  those  of  his  enemy,  and  he  is  worthless, — will  take 
no  risks  where  a  white  man  might  be  jjersiiaded  to  at  least  do  his 
best;  and  this  characteristic  has  given  rise  to  divers  opinions  as  to 
the  courage  and  worth  of  not  only  the  Indians  of  different  tribes, 
but  oftentimes  of  individuals.     (See  Scour.) 

Deaf-mutes  hold  the  extended  left  hand,  back  to  left,  near  left 
side ;  grasp  ends  of  fingers  with  thumb  and  fingers  of  right  hand, 
and  draw  the  left  to  the  front. 

Leaf.  Make  sign  for  Tree,  and  then  hold  right  hand  well  out  in 
front  of  body  and  little  higher  than  shoulder,  index  and  thumb 
curved,  space  of  about  an  inch  between  tips,  other  fingers  closed, 
back  of  hand  nearly  to  right,  lower  edge  pointing  to  front  and  up- 
wards; give  a  tremulous  motion  to  the  hand  to  represent  leaf  on  the 
limb  of  a  tree. 

Deaf-mutes  rest  right  wrist  on  tip  of  extended  left  index  in  front 
of  body  and  wave  the  extended  right  hand. 

Leggings.  Pass  the  hands  from  well  down  on  legs  up  towards 
hip-joints,  right  hand  over  right,  left  over  left  leg,  thumb  and  index 
spread,  other  fingers  closed,  backs  of  hands  about  outwards. 


9i4 


LEND— LIE  DOWN. 


Leg{;inp;s  are  universally  worn,  and  for  men  are  now  made  of  both 
cloth  ami  tanned  skins,  reaching  from  the  ankle  to  the  hip,  termi- 
nating there  in  a  V-shaped  i)oint.  They  are  fastened  to  the  belt 
worn  aioiuul  the  wai;it,  the  seam  being  down  the  outer  side.  The 
cloth  or  skin  sometimes  projects  beyond  the  seam  one  or  two 
inches,  and  this  with  some  tribes,  as  with  the  Crows,  is  cut  into  a 
fringe. 

The  leggings  for  the  women  are  made  close-fitting,  either  wrapped 
or  buttoped,  and  are  usually  worn  only  about  as  high  as  the  knee. 
With  some  iribes,  as  with  the  Utes  and  Apaches,  the  leggings  are 
fastened  to  the  moccasins,  forming  a  part  of  them. 

Lend.     See  Borrow. 

Liar.     Make  sign  for  the  person  and  for  Lie. 

Liberate.  Make  sign  for  Hold  and  Go,  or  sign  for  Prisoner; 
then,  throwing  hands  well  out  to  right  and  left,  make  sign  for  Go. 

Deaf-mutes  cross  the  wrists,  hands  closed,  and  then  wave  the 
hands  outwards  and  to  right  and  left. 

Lie.  Conception  :  Two  tongues  or  forked  tongue.  Bring  right 
hand,  Ivack  out,  a  little  in  front  and  to  right  of  mouth,  index  ami 
second  fingers  extended,  separated,  and  pointing  to  left,  other  fingers 
and  thumb  closed  ;  move  tlie  hand  to  left  i)ast  mouth,  index  finger 
passing  a  little  higher  than  mouth,  after  passing  of  which  the  hand 
is  lowered  a  little,  index  anil  second  fingers  pointing  to  left  anil 
slightly  downwards.  Some  Indians  only  j)ass  extended  index  across 
mouth,  and  I  have  seen  the  index  and  second  to  the  front  from 
mouth.     This  is  also  the  sign  for  Mistake. 

Deaf-mutes  pass  extended  index  of  right  hand  across  mouth. 

It  is  extremely  difficult  to  get  an  Indian  to  make  a  positive 
prouiise.  He  usually  adds  some  saying  clause,  and  as  the  latter  is 
not  usually  mentioned  by  the  interpreters,  they  have  gained  the  repu- 
tation of  being  great  liars.  My  experience  does  not  justify  any  such 
assertion  ;  in  fact,  I  have  found  that  as  a  rule  they  are  much  more 
truthful  than  they  have  usually  been  accredited  with. 

':  is  a  matter  of  vital  importance  to  any  one  who  wishes  to  gain 
influence  over  them  that  no  mistakes  should  be  made, — no  promises 
made  unless  vith  the  certainty  of  fulfilling  them.  This  is  just  as 
neces-ary  in  bale  matters  as  in  great,  for  from  these  minor  afT.iirs 
they  form  their  opinions,  and  confidence  once  destroyed  is  rarely  or 
never  restored  or  regained.  Where  confidence  is  reposed  their  trust 
and  credulity  are  boundless. 

In  time  of  war,  of  course,  deception  is  considered  not  only  justifi* 
able  but  praisewortl.y. 

Lie  Down.  Hold  extended  right  hand,  back  up,  in  front  of  body, 
fingers  pointing  little  to  left  of  front;  move  the  hand  upwards,  out- 
wards, and  to  right,  at  same  time  turning  hand,  by  wrist  action, 
palm  up,  when  hand  is  little  to  right  of  body;  the  hand,  moving  on 
A  curve,  is  swept  into  position.  Many  Indians  incline  the  head  to  the 
right,  and  rest  it  on  palm  of  hand  or  hands.  Sometimes  the  index 
finger  is  held  vertically,  and  then  laid  over  horizontally. 


LIGHT— LISTEN. 


235 


Deaf-mutes  incline  head  on  hami,  or  lay  extended  and  separated 
index  and  second  finger  on  palmar  surface  of  fingers  of  left  hand, 
sometimes  first  holding  them  veitically  on  left  palm. 

Light.  (Not  heavy.)  Hold  extended  hands,  back  down,  in  front 
of  body,  hands  same  hciglit,  equally  advanced  r~:nd  few  inches  apart, 
fingers  pointing  to  front ;  raise  the  hands  briskly,  mostly  by  wrist 
action.     This  is  also  used  in  sense  of  Hurry,  Hasten,  etc. 

Deaf-mutes  use  the  same  gesture. 

Light.     (Not  dail:.)     Make  sign  for  Day. 

Deaf-mutes  hold  extended  hands,  backs  up,  in  front  of  and  higher 
than  head,  tips  of  fingers  touching  ;  move  the  right  to  rigiit  and 
downwards  on  curve,  left  to  left  and  downwards  on  curve. 

Lightning.  Conception :  Zigzag  flash.  Hold  the  right  hand 
well  in  front  of  and  higher  than  head,  index  finger  extended,  others 
and  thumb  closed,  l)ack  of  hand  nearly  up,  index  finger  pointing  to 
left,  front,  and  upwards ;  move  the  hand  to  right,  rear,  and  down- 
wards, giving  to  index  finger  a  wavy,  tremulous  motion,  imitating 
the  zigzag  flash.  Sometimes  the  signs  for  Rain  and  Thundfr  are 
first  made.  I  have  also  seen  fingers  fixed  as  in  Medicine,  and  the 
hand  raised  instead  of  lowered. 

Mr.  E.  L.  Clarke,  the  interpreter  at  the  Wichita  Agency,  Indian 
Territory,  kindly  furnishetl  me  the  folTowing; 

"  I  have  been  unable  to  trace  the  existence  of  any  such  custom 
ani'.^ng  the  Wichitas  as  the  Medicine-Dance  to  produce  rain.  They 
say  they  have  no  dance  for  .ain  at  all ;  but  that  individuals  who  claim 
to  understand  and  control  (he  rain  carry  small  flint  arrow-heads  tied 


in  their  scalp-locks,  which  they  claim   is  a    *  thunder 


charm. 


and 


who  believe  that  one  of  these  flints  comes  down  with  each  stroke  of 
lightning.'  " 

Seme  tribes  claim  that  a  certain  species  of  sage  will  prevent  the 
lightning  from  doing  any  harm.  At  times  individual  Indians  become 
possessed  and  harassed  with  the  belief  that  they  are  going  to  be 
killed  by  the  lightning, — the  result  of  some  dteam, — and  they  can 
only  dispossess  tliemselves  of  the  fear  by  making  some  special  medi- 
citw ;  i.e.,  sacrificial  worship. 

Many  claim  that  they  were  first  instructed  in  the  use  of  the  bow 
and  arrow  by  the  Thunder-Bird.     (See  Thunder.) 

Like.  (C'omparison.)  Make  sign  for  E(JUal.  Sometimes  the 
left  hand  is  held  back  to  left,  about  eighteen  inches  in  front  c^f  body, 
index  finger  extended  and  pointing  to  front,  others  and  thumb 
closed  ;  bring  right  hand,  back  up,  near  breast,  little  higher  and  in 
rear  of  left  hand,  index  finger  extended,  pointing  to  front  and 
slightly  downwards,  other  fingers  and  thumb  closed ;  move  right 
hand  to  front  and  slightly  downwards,  so  that  tip  of  right  index 
touches  the  back  of  left  index  as  it  passes  over  it.  This  is  used  in 
siuh  sentences  as  "one  exactly  like  the  other."  It  is  also  used  for 
True,  Straight,  Honest,  etc. ;  Like  in  the  sense  of  pleased  with. 
(S'-e  Fond.) 

Listen.     Hold  right  hand,  back  to  right,  near  right  ear,  index 


236 


LITTLE— LONG    TIME. 


J', 


and  thnnib  spread,  other  fingers  closed,  ear  in  space  between  thumb 
and  index,  hitter  pointing  upwards  ;  tnrn  the  iianil  slightly,  bv  wrist 
action,  from  right  to  left,  and  from  left  to  right.  (See  Hkau.) 
The  index  would  be  thrust  towards  ear  and  past  face  when  wishing 
to  say,  '*  I  listened  to  what  you  said,"  or,  "  I  will  listen  ;"  meaning 
that  you  not  only  heard  but  would  act  on  what  had  been  said  ;  and 
I  have  seen  the  open  left  hand  held  near  left  ear,  and  then  closed, 
as  though  grasping  on  to  what  had  passed  through  the  head. 

Deaf-mutes  iiold  extended  right  hand,  back  to  rear,  fingers  point- 
ing upwartls,  just  back  of  ear,  index  touching  it. 

Little.  Hold  right  hand  in  front  of  body,  about  height  of  shoul- 
der, back  nearly  to  right,  end  of  thumb  pressing  against  inner  surface 
of  index,  so  that  only  about  the  enil  of  index  is  seen  beyond  thumb- 
nail, other  fingers  closed.  This  is  used  in  the  sense  of  very  little  of 
anything.  Little  in  the  sense  of  Fkw  or  small  is  expressed  by  sign 
for  Few.  Little  in  the  sense  of  a  little  animal  is  fretpiently  repre- 
sented by  holding  partially-compressed  right  hand,  back  up,  near 
the  ground,  in  front  and  to  right  of  body.  For  a  little  man  make 
sign  for  Short. 

The  above  sign  is  used  in  such  expressions  as  "  little  talk," 
"heard  a  little  news,"  "  know  but  little,"  "  know  only  a  little  part 
of  it,"  "many  lies  and  little  truth,"  etc. 

Deaf-mutes  clasp  the  right  thumb  near  end  with  thumb  and  index 
of  left  hand. 

Live.     See  Alive,  also  Recover. 

Liver.  Place  exremleil  hands  on  surface  of  body  over  location  of 
liver,  and  then,  holding  them  in  front  of  body,  give  them  a  tremu- 
lous motion. 

Lock.  Hold  extended  left  hand,  back  out,  in  front  of  body  ;  bring 
thumb  and  index  of  right  against  left  palm,  right  hand  closed,  as 
though  holding  a  key,  and  turn  the  right  hand  as  though  turning  a 
key  in  the  lock.  Tnis  belongs  to  the  somewhat  long  list  of  very 
recent  gestures,  as  Indians  never  or  very  rarely,  even  now,  use  locks, 
except  when  with  white  people. 

To  lock  up  a  person  the  wrists  would  also  be  crossed. 

Deaf  mutes  use  the  same  gestures. 

Lodge.     See  Tepee. 

Long.  Make  sign  for  After  in  the  sense  of  time.  This  is  used 
in  regard  to  animals  as  well  as  time.  For  inanimate  objects  it  is 
expressed  in  some  manner  similar  to  Long  Knife. 

Deaf-mutes  bold  the  hands  fixed  as  in  Indian  sign  for  After,  but 
carry  right  band  back  over  left  arm. 

Long  Knife.  Make  sign  for  Knife,  and  then  carry  hand  well  up 
and  to  left. 

Long  Time.  Make  sign  for  After,  drawing  the  hands  well  apart. 
Frequently  the  hands  are  partially  closed,  tips  of  thumb  and  index  of 
each  pressed  together,  other  fingers  closed,  left  hand  held  well  in  front 
of  body,  back  about  up,  tips  of  right  thumb  and  index  brought  near 
left,  and  the  right  hand  drawn  to  right  and  rear.     Sometimes  the 


LOOK— LUNG. 


237 


extended  riglit  liand,  back  to  riglit,  is  brought  close  to  right  ear, 
fingers  jjointing  tipwards ;  by  wrist  action  move  the  hand  to  front 
and  rear  two  or  three  times.  This  seems  to  ex[)ress  the  idea  of,  be- 
fore we  had  ears  (long  ago). 

Deaf-mutes  make  their  signs  for  Long  and  Time. 

Look.     Make  sign  for  Ske. 

Lost.     See  Hide. 

Deaf-mutes  place  hands  as  in  Indian  sign  for  Hold,  and  then  wave 
liand  outwards. 

Louse.  Scratch  the  head  with  the  finger-nails  of  right  hand,  and 
then  (losing  the  nails  of  index  and  thumb  as  though  one  had  seized 
a  louse,  c.irry  the  hand  to  the  mouth  as  though  eating  same. 

Some  icibes  are  very  lousy,  but  there  is  a  great  difference  in  this 
respect.  With  such  as  have  these  parasites,  the  heads  of  the  children 
are  frequently  scouted  over  by  the  mothers,  who,  seated  on  the  ground 
with  the  child's  head  in  her  lap,  captures  the  lice  and  eats  them  ; 
and  I  have  seen  stalwart  lovers  stretched  out  on  the  young  grass  in  the 
enervating  days  of  early  spring,  their  heads  resting  on  the  laps  of 
their  sweethearts,  whilst  the  latter  cleverly  and  tenderly  ran  down 
and  devoured  the  game.  1  have  also  seen  Crow  scouts  in  the  field 
showing  this  little  attention  to  each  other. 

Tiiis  disgusting  habit  is  more  common  with  the  Crows  than  with 
any  tribe  I  have  been  thrown  in  contact  w.ih. 

Love.     Make  sign  for  Fond. 

Deaf-mutes  press  extended  hands  over  left  breast,  right  above  left. 

Low.  Hold  extended  right  hand,  back  up,  in  front  of  and  to  right 
of  body,  fingers  pointing  to  front,  hand  few  inches  from  ground  or 
floor. 

To  express  how  low,  make  sign  for  some  animal  or  object  whose 
height  is  well  known,  and  then  hold  hand  to  represent  that  height, 
then  holil  hand  to  represent  height  desired  to  be  ex|)ressed  ;  com- 
paring the  objects,  one  lower  or  higher  than  the  other. 

Deaf-mutes  use  the  same  sign. 

Luck.     See  Medicine. 

Lung.  Hold  right  hand,  fingers  nearly  extended  and  separated, 
over  breast. 

Deaf-mutes  make  gesture  like  Indian  sign  for  Sick. 


rmmaoBaujif'ji'vjjr 


238 


MAD-^MANDAN. 


M. 

i»I_d.     See  Angry. 

Mail-Coach.     Make  signs  for  WRirn  and  Wagon. 

Deaf-mutes  make  their  signs  for  Wagon,  and  indicate  that  it  is 
covered  ;  and  then  holding  the  head  back,  carry  the  nearly-closed 
hand  from  mouth  outwards  and  upwards,  to  indicate  the  horn 
formerly  used. 

Make.  Conception :  Hands  move  to  make  anything.  (See 
Work.) 

Deaf-mutes  bring  closed  hands  in  front  of  body,  right  resting  on 
left ;  by  wrist  action,  turn  the  right  to  left  slightly,  and  left  to  right 
slightly,  at  same  time  separate  hands  a'/iijt  an  inch,  lowering  left, 
raising  right,  bring  hands  rather  sharply  together,  repeating  motion 
several  times. 

Male.  Conception  :  Organ  of  generation.  Hold  the  right  hand, 
back  nearly  up,  in  front  of  centre  of  body,  index  finger  extended, 
pointing  to  front  and  upwards,  other  fingers  and  thumb  closed. 

Deaf-mutes  make  motion  as  though  grasping  the  viscr  of  cap  with 
riglit  hand. 

Man.     Make  sign  for  Male. 

Deaf-mutes  make  amotion  with  right  hand,  as  though  grasping  lock 
of  hair  on  forehead,  and  then  hold  right  hand  out  to  right  of  bcay 
to  denote  height. 

Mandan.  Conception :  Tattooing  chin  and  lower  sides  of  the 
face.  These  Indians  are  usually  ind.icated  by  the  same  sign  as  that 
made  for  the  Arickarees  J  but  the  proper  tribal  sign  is  to  partially 
compress  the  right  hand,  bringing  tip  of  thumb  near  tips  of  fingers, 
and  tap  the  chin  and  lower  part  of  face  several  times  with  tips  of 
thumb  and  fingers. 

The  Crows  form  two  circles  with  thumbs  and  index  fingers,  and 
hold  same  alongside  of  ears,  to  indicate  big  holes  in  the  ears,  made 
for  wearing  ear-rings. 

I  was  told  by  Mr.  Girard  that  tattooing  was  practised  when  he  first 
came  among  these  people  in  1849.  '^''^  women  had  a  line  on  the 
chin  and  a  small  spot  on  the  forehead  tattooed  by  the  medicine-man, 
whom  they  paid  roundly  for  the  work.  The  chiefs  only,  of  the  inen, 
were  tattooed,  and  on  one  side,  or  one-half  of  the  breast,  or  one  ^rm 
and  breast.  This  was  part  of  the  ceremony  when  they  were  electcl 
or  made  chiefs.  They  call  the*riselves  by  a  word  which  signifies 
"peoijle  oi'  the  east,"  but  claim  that  this  refers  only  to  the  jjosition 
they  at  first  occupied  in  the  village.  Tradition,  among  these  Imlians, 
gives  no  definite  account  of  their  migrations,  other  than  the  move- 
ments of  their  villages  on  the  Missouri  River,  not,  of  course,  con- 
sidering the  myth  of  their  subterranean  origin  at  Devil's  Lake,  Dakota. 
The  Cheyennes,  who  are  clearer  in  their  traditions  than  most  tribes, 


MANDAN, 


239 


claim  that  the  Mandans  came  from  the  North.  Mr,  Donald  Gunn,  in 
his  **  History  of  Manitoba,"  says,  "The  Crees  who  visited  the  trad- 
ing-posts on  the  shores  of  Hudson's  Bay,  and  the  Assinaboines,  who 
traded  in  1678  with  Du  Luth  at  the  west  end  of  Lake  Superior,  were 
about  the  same  time  put  in  possession  of  fire-arms,  and  within  a  few 
years  thereafter  they  seemed  as  if  by  mutual  consent  to  have  made 
a  simultaneous  movement ;  the  former  pressing  on  to  the  southwest, 
the  latter  pursuing  their  course  to  the  northwest  until  they  met  in 
the  region  west  oi  Lake  Winnipeg,  and  on  the  plains  of  Red  and 
Assinaboine  Rivers.  Lidian  tradition  informs  us  that  during  the 
first  half  of  the  last  century  the  Mandans  occupied  the  country  to 
the  southwest  of  Lake  Winnipeg,  and  that  they  had  been  forced  by 
the  united  efforts  of  their  invaders  to  leave  their  hunting  grounds 
and  retire  to  the  Upper  Misso"  But  how  long  it  took  these  tribes 

to  drive  out  those  whom  they  iound  in  possession  of  the  country, 
and  what  wars  they  carried  on  to  accomplish  that  object,  are  lost  in 
the  mist  of  years.  However,  we  have  had  the  evidence  of  a  living 
witness  to  the  fact  that  the  Crees  and  the  Assinaboines  lived  on  the 
plains  southwest  of  Lake  Winnipeg  for  some  years  previous  to  the 
year  1 780,  and  that  they  made  a  preconcerted  attack  that  year  on 
the  trading-posts  on  the  Assinaboine." 

I  am  inclined  to  think  that  this  statement  is  in  the  main  correct, 
but  believe  that  the  Mandans  were  driven  out  of  this  part  of  the 
country  (adjacent  to  Lake  Winnipeg)  at  an  earlier  date,  for  we  find 
them  located  on  the  Missouri  in  1772,  with  evidences  of  their  having 
been  there  for  many  years.  "Information  given  to  the  late  General 
William  Clarke  in  his  expedition  up  the  Missouri  denotes  that  the 
Mandans  have  suffered  greater  vicissitudes  of  fortune  than  most  of 
the  American  tribes.  About  a  century  ago  they  were  settled  on  both 
banks  of  the  Missouri,  some  fifteen  hundred  miles  above  its  mouth. 
They  were  then  living  in  mire  villages,  surrounded  by  circular  walls 
of  earth  without  the  adjunct  of  a  ditch.  The  ruins  of  one  of  the 
old  villages,  observed  in  1804,  covered  nearly  eight  acres,  and  denoted 
a  comparatively  large  population.  Two  of  these  villages  were  on  the 
east  and  seven  on  the  west  side  of  the  Missouri.  They  were  first  dis- 
covered and  made  known  to  us  in  this  position  in  1772.  (Mitchell's 
letter  herewith.)  They  appear  to  have  been  a  hated  tribe  to  the 
Dakotas,  or  Sioux,  and  Assinaboines,  who,  from  the  earliest  tradi- 
tionary times,  carried  on  fierce  war  against  them.  Finding  them- 
selves sorely  pressed  by  this  war,  and  having  experienced  the  wasting 
inroads  of  the  smallpox,  the  two  eastern  villages  united  into  one, 
and  migrated  up  the  river  to  a  point  opposite  the  Arickaree,  fourteen 
hundred  and  thirty  miles  above  the  mouth.  The  same  causes  soon 
pressed  the  other  seven  western  villages,  reducing  them  to  five ;  tliL/ 
also  afterwards  migrated  in  a  body,  and  joined  their  tribesmen  in 
the  Arickaree  country,  and  concentrated  and  settled  themselves  in  two 
large  villages.  Here  they  dwelt  for  a  time,  but  were  still  subject  to 
the  fierce  attacks  of  their  enemies;  and  deeming  the  position  unfav- 
orable, they  removed  higher  up  the  river,  and  took  possession  of  a 


240 


At  AND  AN. 


precipitous  and  tenable  point  of  land  formed  by  an  involution  of 
the  Missouri,  where  they  formed  one  compact  village  in  1776.  The 
eastern  Mandans  had  settled  in  two  villages,  but  finding  the  attacks 
of  the  Sioux  hard  to  be  resisted,  united  also  in  one  village.  The  two 
divisions  of  Mandan  villages  were  still  separated  by  the  Missouri 
River,  but  seated  directly  opposite  each  other  about  three  miles 
apart,  including  lowlands. 

"  Tiie  position  is  estimated  to  be  sixteen  hundred  miles  from  the 
junction  of  the  Missouri  with  the  Mississippi.  There  they  were 
visited  by  Lewis  and  Clarke  on  the  27th  October,  1804.  This  was  a 
memorable  and  an  auspicious  event  in  their  history,  as  these  intrepid 
American  explorers  determined  to  pass  their  first  winter  in  this 
vicinity.  They  built  Fort  Mandan,  a  few  miles  distant,  on  a  heavily- 
wooded  piece  of  bottom-land,  which  yielded  trees  of  sufficient  size 
for  erecting  quarters  for  themselves  and  the  men.  They  immediately 
opened  an  intercourse  with  the  Mandans  and  established  a  friendship 
with  them,  which  was  strengthened  by  the  incidents  of  a  winter's 
res  i  d  e  n  c  e . "     {Schoolcraft. ) 

The  following  is  an  extract  from  Mr.  Mitchell's' letter  referred  to: 
"  The  early  portion  of  their  history  I  gather  from  the  narration  of 
Mr.  Macintosh,  who,  it  seems,  belonged  to  or  was  in  some  way  con- 
nected with  the  French  Trading  Company  as  far  back  as  1772.  Ac- 
cording to  his  narration,  he  set  out  from  Montreal  in  the  summer  of 
1773,  crossed  over  the  country  to  the  Missouri  River,  and  arrived  at 
one  of  the  Mandan  villages  on  Christmas-day. 

"  He  gives  a  long  and  somevhat  romantic  description  of  the 
manner  in  which  he  was  received,  and  dwells  at  some  length  upon 
the  greatness  of  the  Mandan  population,  their  superior  intelligence, 
and  prowess  in  war.  He  says  at  that  time  the  Mandans  occupied 
nine  large  towns  lying  contiguous,  and  could  at  short  notice  muster 
fifteen  thousand  mounted  warriors. 

"  I  am  inclined  to  think  that  the  statistics  of  the  author  whom  I 
have  quoted  are  somewhat  exaggerated,  and  at  the  time  he  visited 
the  Missouri  the  Mandans  were  not  so  numerous  as  he  represents. 
There  are,  however,  the  ruins  of  five  villages  in  the  neighborhood  of 
the  present  village,  which  were  evidently  at  one  time  occupied  by 
the  Mandans;  and,  judging  from  the  space  which  these  'deserted 
villages'  cover,  they  must  have  been  powerful  ommunities,  at  least 
as  Hir  as  numbers  could  make  them  powerful." 

Whatever  may  have  been  their  population,  there  is  no  doubt  that 
the  Mandans  suffered  more  severely  from  the  smallpox  than  any  of  the 
other  tribes,  and  were,  in  fact,  nearly  exterminated  by  it.  Mr.  Giraid 
says  that  when  he  joined  them  in  1849  the  memory  of  the  terrible 
ravages  made  by  the  ilisease  was  still  fresh  in  their  minds,  and  they 
stated  that  only  thirty-five  survived  the  terrible  ordeal.  He  thinks 
that  the  disaster  overtook  them  in  1832  or  1833,  when  there  were 
five  villages  of  from  sixty  to  two  hundred  and  fifty  lodges  each,  in 
all  about  one  thousand  lodges,  averaging  some  thirteen  persons  to  a 
lodge.     I  am  inclined  to  think  he  is  mistaken  in  regard  to  the  date, 


MANDAN. 


241 


and  that  they  had  the  smallpox  in  1837  instead  of  in  1832-33.  School- 
craft, speaking  of  this,  says,  "Surrounded  as  the  Mandans  were  by 
active  enemies,  and  doomed,  as  they  appear  to  be,  to  extinction, 
they  might  have  resisted  this  course  of  depopulation  a  long  period 
had  it  not  been  for  the  reoccurrence  of  smallpox  among  them  in  the 
summer  of  1837.  liy  this  fatal  calamity  their  numbers  were  reduced 
in  a  few  days  to  less  than  one-sixteenth  of  their  whole  number. 
One  of  the  reports  of  the  disaster  reduced  the  survivors  to  thirty-one, 
another  to  one  hundred  and  forty-five." 

The  rf-^nt,  in  his  report  for  1881,  gives  the  total  population  as  two 
hundred  and  twenty-three. 

They  maintained  their  individuality  as  a  tribe  and  increased  their 
numbers  by  stringent  marriage  laws.  They  did  not  allow  their 
women  to  marry  into  other  bands  or  tribes  unless  the  man  would  re- 
nounce his  tribal  relations,  join  them,  and  agree  that  the  children 
should  talk  the  Mandan  language,  and  be  reared  in  their  customs 
and  beliefs. 

Tiie  physical  peculiarities  of  many  of  the  Mandans,  viz.,  their 
blue  eyes  and  light  hair,  have  led  to  the  wildest  kind  of  spectdation 
in  regard  to  their  origin,  some  claiming  that  they  were  a  lost  Welsh 
colony,  and  that  their  language  supported  this  theory.  It  is  hardly 
necessary  to  say  that  this  has  no  foundation  in  fact.  Some  of  the 
children  also  have  gray  hair,  but  this  probably  "  only  denotes  a  mor- 
bid state  of  it,  analogous  to  that  which  supervenes  in  albinoes."  This 
peculiarity  is  not  limited  to  the  Mandans,  the  Arapahoes  havini:;  fully 
as  many  children  who  have  gray  hair,  it  being  seemingly  an  inherited 
quality  in  certain  families.  I  have  also  seen  the  same  thing  in  other 
tribes.  In  regard  to  the  light  hair,  one  of  the  old  men  said  to  me 
that  when  God  made  them.  He,  as  a  special  mark  of  His  i)leasure, 
took  the  silky  tassel  of  the  corn  with  which  to  make  their  hair.  As 
a  matter  of  fact  this  peculiarity  is  of  recent  date.  Since  1804,  when 
Lewis  and  Clarke  spent  their  winter  with  this  tribe,  their  liking  for 
the  white  men  of  their  party  is  a  matter  of  record,  and  particularly 
of  one  or  two  of  the  men  who  had  red  hair  and  blue  eyes. 

Tbey  place  calico  and  other  cloths  round  the  i)osts  in  their  lodges 
as  gifts  to  the  God  of  timber,  to  satisfy  him  for  the  spoliation,  be- 
lieving that  it  hurts  a  tree  to  be  cut  down  ;  i.e.,  gives  it  physical  pain. 
Th'i  tree  is  alive,  and  its  destruction  is  the  destruction  of  life,  but  by 
giving  something  to  God, — making  a  s.icrifice, — it  pleases  Him,  and 
gives  them  good  luck.  This  is  a  curious  peculiarity  of  their  religious 
belief,  which  is  shared  by  no  other  tribe  that  I  have  ever  met. 
Near  the  village  and  cultivated  ."lelds  I  saw  poles  fifteen  or  twenty 
ieet  long  planted  in  the  ground,  with  bundles  of  female  clothing 
tied  to  these  poles  near  the  top.  On  inquiry,  they  told  me  that  these 
were  gifts  to  the  three  Mandan  medicine-women  who  kept  lodges 
for  the  sun, — one  where  the  sun  rises,  one  at  the  zenith,  and  one 
wiiere  the  sun  sets.  These  women  never  die,  and  the  sun  stops  at 
their  lodges  to  smoke.  "  By  watching  closely,"  said  the  old  man, 
"  you  can  see  that  the  sun  stops  for  a  short  lime  just  as  he  rises,  the 

16 


yiin  UIIIIB 


242 


MANY. 


same  at  meridian,  and  he  stays  with  the  third  at  night.  We  were 
told  never  to  forget  these  women,  and  we  make  these  gifts  to  them 
so  that  they  will  say  a  kind  word  for  us."  Their  oath  is  made  by 
the  moon  or  sun. 

After  death  they  believe  they  go  to  the  east,  and  claim  that  a  man 
killed  in  battle  is  better  treated,  better  liked,  in  the  hereafter,  than 
one  who  dies  of  disease.  They  cling  tenaciously  to  their  old  beliefs, 
customs,  and  habits,  and  though  they  have  adopted  some  of  the  man- 
ners of  the  Sioux,  and  their  own  allies,  the  Arickarees  and  Gros 
Ventres,  they  are  bitterly  opposed  to  the  ways  of  the  whites.  In 
speaking  of  their  language,  Mr.  Mitchell  says,  "  I  always  contended 
that  Mr.  Gallatin  was  in  error  in  supposing  the  Mandans  and  Sioux 
descended  from  the  same  stock.  Mr.  Kipp,  who  has  be?n  well 
acquainted  with  both  tribes  for  upwards  of  thirty  years,  and  speaks 
both  languages  with  great  fluency  and  correctness,  fully  conriirs 
with  me  in  opinion.  There  are  a  few  words  that  are  somewhat  sim- 
ilar in  sound  ;  but  this  Mr.  Kipp  accounts  for  by  the  fact  of  the 
Sioux  and  Mandans  having  been  neighbors  from  time  immemorial, 
and,  during  intervals  of  peace,  visiting  and  intermarrying  with  each 
other."  Many  of  them  now  speak  the  S.oux  language,  and  though  I 
consider  their  vocal  language  as  distinct  and  different  from  all  others, 
still,  high  authorities,  at  present,  class  it  with  the  Sioux;  that  is, 
being  of  the  same  stock. 

The  "bull-boat,"  though  sometimes  used  by  the  other  tribes,  is 
considered  as  specially  belonging  to  these  three  allied  tribes,  now- 
living  at  Fort  Berthoki.  The  frame  of  this  boat  is  made  of  a  wicker- 
work  of  strong  willows,  each  about  two  inches  in  diameter,  over 
which  the  skin  of  freshly-killed  domestic  cattle  or  buffalo  is 
stretched  whilst  still  green.  The  boat  is  circular  in  shape,  about 
five  feet  in  diameter,  deeper  at  the  centre  than  at  the  sides  or  edges. 
In  the  centre  it  is  about  two  feet  deep,  and  at  the  edges  eighteen 
inches,  a  cross-section  of  the  bottom  being  an  ellipse.  One  of  these 
little  tubs  is  capable  of  carrying  six  persons.  The  women  make  and 
navigate  them,  and  after  crossing  the  river,  carry  them  to  their 
lodges  on  their  backs.  They  are  held  in  position  by  two  straps,  one 
over  the  breast  and  one  over  the  forehead.  Nearly  all  the  Mandans, 
Arickarees,  and  Gros  Ventres  are  conversant  with  the  sign  language, 
and  use  it  constantly  in  their  daily  intercourse  with  each  other,  and 
with  the  surrounding  tribes. 

Many.  Hold  the  hands  well  in  front,  and  to  right  and  left  of 
body,  fingers  slightly  curved,  separated,  and  pointing  about  to  front, 
back  of  right  hand  to  right,  left  to  left ;  move  the  hands  towards  each 
other  on  vertical  curve  downwards;  move  them  slightly  upwards, 
as  though  grasping  hands,  terminating  full  movement  when  hands 
are  a  few  inches  apart  and  opposite  each  other.  This  is  also  sign  for 
Much.  Sometimes  the  hands  are  closed  and  opened  several  times  in 
succession,  rapidly,  indicating  more  tens  than  can  be  counted. 

Deaf-mutes  open  and  close  the  hands  several  times  in  quick  suc- 
cession, hands  held  in  front  of  body  about  height  of  shoulder. 


MANY  TIMES— MARRY. 


243 


Many  Times.  Hold  left  forearm  horizontally  in  front  of  left 
breast,  pointing  to  front  and  right ;  touch  forearm  several  i  ;  with 
the  side  of  tip  of  extended  index  of  right  hand,  other  finj^ers  and 
tlninil)  closed,  hack  of  hand  nearly  to  front,  commencing  near  left 
wrist  and  moving  hand  towards  elbow.  This  is  also  used  in  sense 
of  Repeat  and  Often. 

Marry.  Conception :  Trade  or  purchase,  and  lying  together 
united.  Make  sign  for  Trade,  and  then  bring  hands,  backs  up,  in 
front  of  body,  and  join  extended  index  fingers  side  by  side,  other 
fingers  and  thumbs  closed,  index  fingers  pointing  to  front.  Some- 
times the  signs  to  denote  the  "stealing  of  a  female"  are  made. 

These  are  the  signs  made  by  the  men  ;  the  women,  I  believe, 
usually  only  use  that  portion  relating  to  being  united,  and  this  is  also 
used  for  Sleep  With  in  the  sense  of  cohabiting. 

Deaf-mutes  clasp  the  hands  in  front  of  body,  back  of  left  down, 
riglit  up,  edges  of  left  pointing  to  front  and  very  slightly  to  right, 
edges  of  rigiu  at  right  angles  with  left. 

Among  the  Pawnees,  as  related  by  Mr.  Dunbar,  the  children  of 
hotli  sexes  associated  indiscriminately  till  about  seven  years  of  age. 
Most  of  their  time  was  spent  in  various  childish  sports;  the  girls 
nia<le  dolls,  the  boys  rode  sticks;  both  amused  themselves  fashioning 
all  sorts  of  objects  from  mud,  and  aping  the  different  phases  of 
niaturer  years.  After  that  age  their  occupations  diverged.  The 
boys  began  watching  horses,  learning  to  use  the  bow,  hunting  the 
smaller  kinds  of  game,  etc.  At  the  age  of  sixteen  or  eighteen  they 
aspired  to  appear  as  m.en,  and  as  soon  thereafter  as  their  means  w.ir- 
ranted  married.  The  girls  were  also  busily  engaged,  under  the  tute- 
lage of  their  mothers,  learniijg  the  manifold  details  of  their  future 
life  of  drudgery.  They  rarely  appeared  abroad  unless  under  her 
immediate  care,  or  with  some  elderly  female  in  charge  of  them. 
Tiiey  attained  puberty  at  about  thirteen,  and  were  usually  married 
soon  after.  The  qualities  most  desired  in  a  young  woman  by  a  suitor 
were  that  she  should  be  of  good  family,  and  that  she  should  be  well 
versed  in  household  oflUces,  and  in  the  manifold  other  duties  of 
woman's  life.  Personal  beauty,  though  it  had  its  place  and  value, 
was  of  less  consequence.  Thp  considerations  most  dwelt  upon  by 
the  woman  were  the  personal  prowess,  rising  influence,  skill  in  hunt- 
ing, and  fine  form  of  her  lover. 

When  a  young  brave  had  decided  to  enter  the  married  state,  he 
put  on  his  robe  with  the  hair  side  out,  drew  it  over  his  head  so  as  to 
almost  entirely  conceal  his  visage,  and  in  this  guise  walked  to  the 
lodge  of  the  intended  fair  one,  entered  and  sat  down.  No  one  ad- 
dressed him,  nor  did  he  utter  a  word  ;  but  his  object  was  sufficiently 
understood  by  all  concerned.  Having  sat  thus  in  silence  awhile,  he 
arose  and  passed  out.  After  the  lapse  of  a  few  days  he  ventured  to 
repeat  his  visit,  wearing  his  robe  as  before.  If  on  entering  the  bear- 
skin or  other  seat  of  honor  was  made  ready  for  his  reception,  he 
was  at  liberty  to  disclose  his  face  and  be  seated,  for  such  a  welcome 
indicated  that  his  addresses  were  not  unacceptable ;  but  if  he  met 


244 


ylA/A'A'i: 


with  no  such  pit  |iarations  he  niiglit  retire,  as  his  attentions  were  not 
rc^artled  I'avorahly.  It'  lie  was  received,  the  young  woman  soon  .i|)- 
peared  and  took  her  seat  beside  him.  Her  t'ather  also  made  il  loii- 
venient  to  l)e  at  lionie.  Hetween  him  and  the  snitor  a  conversaiimi 
ensued,  in  the  eourse  of  wlui  ii  the  latter  found  o*  c  asion  to  ask  his 
mind  in  regard  to  the  ])roposed  (onneetion.  The  latlier  replied 
giiardedly  that  neither  he  nor  his  family  had  any  ohjet  tion  to  iiis 
l)e( oming  a  son-in-law.  He,  moreover,  advised  the  yoinig  man  to  ^o 
home,  jiiake  a  least,  invite  in  all  his  relatives,  and  lonsiilt  them  ( on- 
rerning  the  desirableness  of  the  projiosetl  alliance,  adding  that  he 
wouM  call  in  and  deliberate  in  like  manner  with  his  daughter's  kin- 
dred. It  sometimes  hapi)ened  that  the  young  woman  was  her.M.ir 
(lisiiu  lined  to  the  matt  h,  eitlier  because  of' a  previous  attachment,  or 
from  i)ersonal  aversion  to  the  wooer.  If  he  was  a  man  acceptable  to 
her  relatives,  thev  usually  made  endeavor  to  overt ome  her  repiii;- 
nance  by  persuasion,  in  some  cases  even  rest)rting  to  violence,  (  ni- 
elly  beating  her  with  their  fists  or  sticks  till  consent  was  extorud. 
On  the  other  hand,  opposition  might  originate  with  the  kin  on  either 
side.  The  personal  and  famih  history  of  each  was  sought  out  and 
fullv  canvassed  by  the  relatives  of  the  other.  Those  of  the  siiiti>r 
might  fail  to  find  her  family  of  suftit  ient  position,  or  ct)in:lude  iicr 
ipialillcations  interior;  while  her  relatives  were  equally  free  to  de(  iile 
that  he  was  not  of  desirable  family,  that  he  was  not  wealthy,  or  that 
some  |)ersonal  stigma  was  attai  hed  to  him.  In  either  case  tlie  matter 
was  drojjped,  or  further  proceedings  suspended  till  the  objection  was 
oliviated.  Sometimes,  in  such  cases,  if  the  two  young  people  were 
really  lovers,  they  ventured  to  take"  matters  into  their  own  hands 
and  eloped,  going  to  another  band,  or  to  some  friend,  with  wliom 
their  stay  h.id  l)een  before  arranged,  and  there  remaining  till  a  letou- 
ciiiation  was  efTected.  If,  however,  after  due  inquiry,  no  cause  of  ob- 
jection was  raised  on  either  side,  the  two  families  then  proceeded  to 
settle  upon  the  price  that  the  young  man  should  pay.  Tliis  custom  of 
paying  is  alnn)st  universal  among  Indian  tribes.  The  question  li.is 
been  raised  as  to  whether  the  property  that  passes  from  the  wooer  to 
the  father  of  the  woman  is  really  a  price  paid,  or  rather  of  the  nature 
of  a  free  gift.  I  wish  I  might  assert  the  latter.  But  so  far  as  I  have 
been  able  to  learn,  the  f;icts  all  mark  the  transfer  as  purely  commer- 
cial. The  transaction  is  spoken  of  among  the  Indians  themselves  as 
buying,  and  the  amount  of  property  is  always  carefully  determined 
beforehand, — from  one  to  six  horses.  The  union  then  followed 
without  further  ceremony,  other  than  a  final  feast  given  by  the  wife's 
father.  The  husband  went  to  the  lodge  of  the  father-in-law,  and 
lived  there  with  his  wife.  A  particular  part  of  the  lodge  was  allotted 
to  him,  and  henceforth  he  was  a  member  of  that  family.  Such  w.is 
the  case  with  the  eldest  daughter.  The  others  were  given  by  the 
father  to  the  son-in-law  as  they  became  marriageable,  the  father  re- 
ceiving a  horse  or  two  in  return  for  each  successive  one.  Hence  tiie 
son-in-law  usually  spoke  of  his  wife's  sisters  as  wives,  though  tlifry 
might  yet  be  small  children.     The  eldest  sister  was  the  principal 


MARRY. 


245 


will',  and  nik'd  the  younger,  who  secmt-d  to  he  little  better  than  <lo- 
iiuslii:  slavi's,  as  it  was  a  general  niU*  anionj^  the  I'awnccs  tliat,  rank 
Iciiifj  ffpiil,  the  younger  should  obey  tlic  elder.  A  younger  wife, 
luiwever,  if  a  favorite  with  the  husband,  es(:a[)ed  most  annoyaiu  e 
fidin  this  source. 

SiK  h  was  tlie  ordinary  course  ;  but  a  man  need  not  necessarily 
confine  himself  t(i  one  family  in  faking  wives.  If  his  wife  had  no 
voMiiger  sisters,  or  from  choice,  he  n  ighl  look  elsewhere.  The  oidy 
piisitive  restriction  as  to  where  a  man  liould  marry  was  kinsliip. 
Tlie  rule  was  that  reiativ*^  by  bloo«i  could  not  marry;  still,  lies  of 
(oiisanguinity  were  so  intricate  and  confuse<l  oftentimes  that  tlie 
refill. It  ion  became  practically  ino|)erative.  In  rase  a  man  did  lake 
an  additional  wife  from  a  new  family,  the  wooing  was  conducted  the 
same  as  in  the  first  instance,  and  at  its  consinnmation  she  went  l(» 
her  husband's  home.  Marriages  of  this  kind,  however,  wenr  not  so 
f.i\()ral)ly  regarded,  and,  in  fact,  did  not  usually  conduce  to  domestic 
(juiet.  Discord  and  (juarrels  between  wives  were  fre(|uent  enough 
iiiiiler  tlie  best  circumstan*  es,  and  experience  seemed  to  indicate  that 
sisters  were  more  likely  to  live  pea<  eably  together  than  strangers. 
When  (juarrels  did  occur  between  wives,  they  might  cn<l  with  mere 
wrangling,  or  proceed  to  blows  and  tearing  hair,  unless  the  hu>l)and 
was  disposed  to  interfere  and  restore  (piiet.  A  man  rarely  had  four 
wives;  three  were  not  uncommon;  many  had  two,  but  by  far  the 
larger  number  had  oidy  one.  I-'nig  mentions  one  Pawnee  witli 
eleven  wives,  and  a  friend  of  mine  knew  a  Ski'-di  with  eight ;  but  such 
cases  were  exceedingly  rare.  From  the  fad  that  they  were  obtained 
by  purchase,  the  number  of  a  man's  wives  was,  in  a  certain  sense, 
ail  index  of  his  wealth, — i.e.,  of  the  nund)er  of  horses  he  owned, — 
and  with  some  men  this  was  a  provocative  to  take  a  new  wife  as  often 
as  opportunity  presented.  Still,  there  were  frequent  exceptions; 
men  of  rank  and  in  good  circumstances  who  seemed  to  be  living 
perfectly  contented  with  only  one  wife.  In  such  instances  husbands 
have  been  known  to  evince  a  real  affection  for  their  wives,  not  deem- 
ing it  too  much  to  be  found  assisting  them  in  their  various  labors ; 
and  this  for  an  Indian  is  a  great  deal. 

From  personal  observation,  I  am  of  the  opinion  that  there  are 
more  female  than  male  children  born  to  Indian  mothers;  but  be  this 
as  it  may,  for  of  course  it  is  a  mere  matter  of  opinion,  polygamy 
was  a  necessity  to  the  Indians.  In  their  tribal  wars  many  of  the 
men  were  killed,  and  from  their  manner  of  living  the  lives  of  the 
males  were  often  jeopardized,  and,  as  a  necessary  consequence,  the 
number  of  females  greatly  exceeded  the  number  of  males. 

Through  the  efforts  of  the  Jesuit  Fathers,  the  Flatheads,  Pend 
d'Oreilles,  Koutenays,  Nez  Perces,  and  some  other  tribes  near  them 
have  abandoned  polygamy,  and  are  regularly  married  by  the  priests. 

The  marriage  customs  of  the  Indians  have,  I  think,  harclly  had 
justice  done  them  by  different  writers.  The  women  have  been  repre- 
sented as  so  much  merchantable  property,  as  much  so  as  a  dog  or  a 
horse.     I  imagine,  in  some  instances,  this  partial  mistake  grew  out 


246 


MAKh'  y. 


of  the  questions  of  the  observers,  who  would  say  to  the  interpreter, 
"  I  want  to  know  about  the  marriage  customs  ;  suppose,  now,  I 
should  want  to  marry  a  squaw,  how  would  it  be  done?"  etc.  When 
white  men  marry  Indian  women  it  is  a  genuine  sale,  growing  out  of 
greed  of  gain  or  some  benefit,  real  or  imaginary,  whicli  will  accrue 
personally  to  the  interested  parties  ;  and  the  (hisky,  dirty  maiden 
may  go  to  the  nujjtial  couch  with  tears  and  protestations  of  a  most 
violent  nature,  afterwards  becoming  a  faithful  slave. 

Tiiough  in  Indian  marriages  the  affair  savors  strongly  of  a  com- 
mercial transaction,  and  a  wife  is  usually  spoken  of  as  being  secured 
through  |)urchase  or  theft,  still,  as  a  rule,  there  is  quite  an  expendi- 
ture of  sentiment  and  affection  i)rior  to  the  business  part  of  it.  'I'lie 
social  laws  which  regulate  this  vary  somewhat  in  the  different  tribes, 
but  whatever  the  form  in  olden  times,  as  well  as  at  the  jiresent  day, 
men  wishing  to  marry  laid  siege  to  the  affections  of  the  girl ;  ancl 
very  rarely,  if  they  did  not  meet  with  success,  made  another  effort 
to  secure  her.  But  if  they  could  "kill"  all  opposition  on  her  part, 
— and  this  was  comparatively  easy  if  one  had  gained  renown  as  a 
warrior, — a  friend  took  ponies,  blankets,  etc.,  in  number  and  value 
according  to  the  wealth  of  the  would-be  bridegroom  and  the  social 
standing  of  the  girl,  and  sent  them  to  some  of  the  kin  cf  the  girl, 
usually  to  the  father. 

The  animals  were  tied  near  the  lodge,  and  the  friend  informed  the 
kinsfolk  of  their  presence  and  meaning.  A  family  council  was  held. 
calling  in  perhaps  friends  and  headmen  to  take  part.  If  the  girl 
was  willing  and  other  things  satisfactory,  the  presents  were  accepted  ; 
if  not,  the  ponies  were  turned  loose.  In  the  former  case  the  ^irl 
went  to  the  man's  lodge;  and  were  she  the  daughter  of  a  wealthy 
or  renowned  c;hief,  she  was  sometimes  carried  on  a  blanket,  and  a 
greater  number  of  ponies  and  rich(?r  gifts  were  sent  with  her  as  a 
dower.  Sometimes  the  young  man  was  poor  and  proud,  and  not 
having  the  requisite  or  conventional  number  of  ponies,  would  not 
ask  his  father  for  them  ;  in  this  case,  had  he  met  with  suciess  i  1 
winning  the  girl's  affection,  he,  as  they  expressed  it,  "stole"  the 
girl  ;  arranging,  in  fact,  an  elopement.  This  sometimes  turned  out 
pleasantly,  for  tlie  father  of  the  young  man  would,  perhaps,  send  the 
presents,  and  the  girl's  father  would  send  the  dowry ;  but  unfortu- 
nately, or  fortunately,  in  many  cases  the  parents  objected,  and  the 
girl's  mother  took  her  by  force,  if  necessary,  back  to  her  lodge. 

Marriage  is  prohibited  between  blood  relations.  The  tracing  of 
this  is  kept  by  oral  tradition.  There  seems  to  be  no  special  distin- 
guishing mark  or  name  which  would  materially  assist  in  the  matter; 
even  admitting  that  some  of  the  tribes  have  been  divided  into  gens, 
and  still  preserve  the  laws  in  regard  to  prohibition  of  marriage  in 
the  same  gens,  as  claimed  by  Mr.  Morgan  (see  Kinship),  I  do 
not  see  that  this  would  be  of  any  special  value  after  several  genera- 
tions. 

The  peculiar  custom,  mentioned  by  Mr.  Dunbar,  of  the  proprie- 
tary interest  secured  in  younger  sisters  by  marrying  the  eldest  of 


s 


MARVELL  OUS— MEDICINE. 


247 


several  daughters,  is  common  to  many  tribes,  but  it  is  not  common 
for  the  man  to  go  to  the  lodge  of  his  father-in-law  ;  the  Pawnees 
hfing  an  exception  to  the  general  rule  in  regard  to  the  law  prohibit- 
ing social  intercourse  with  the  mother-in-law. 

Marvellous.     See  Medicine. 

l)c;if-unites  hold  extended  left  hand  in  front  of  body,  bark  out, 
fingers  pointing  to  right  hand  about  height  of  shoulders  ;  bring  the 
extended  rigiU  from  below  upwards  and  near  left  quickly,  back  out, 
fingers  pointii  g  upwards ;  right  hand  passes  between  left  and  body, 
back  nearly  touching  left  palm,  and  passes  few  inches  higher. 

Match  (Lucifer).  Fix  the  right  hand  as  though  holding  a  match 
l)e'.\V(.'';n  thumb  and  index,  and  rub  with  quick  motion  the  tips 
of  thumb  and  index  against  left  forearm,  as  though  scratching  a 
match. 

Deaf-mutes  use  the  same  sign. 

Mean.  Conception  :  Compressed  heart.  Make  signs  for  Heart, 
for  Small.  This  expresses  a  compressed,  contracted  heart,  narrowed 
by  selfishness  or  avarice,  etc. 

Deaf-mutes  indicate  a  pulling  in,  or  grasping  after,  money  ;  sharp 
dealing. 

Measles.  (See  Smallpox.)  All  eruptions  of  the  skin  have  about 
the  same  sign,  adding  some  descriptive  gesture  to  denote  the  mild- 
ness or  violence  of  the  disease. 

Meat.  Strange  as  it  may  appear,  yet  it  is  none  the  less  true,  that 
among  the  Indians  who  have  so  greatly  perfected  gesture  speech,  and 
who  lived  mainly  on  animal  food,  yet  they  have  no  generally  well- 
known  and  commonly  used  sign  for  meat  in  the  abstract.  The  ges- 
ture for  the  animal  must  be  made,  and  appropriate  signs  for  the  part 
and  its  condition. 

Deaf-mutes  clasp  with  the  ball  of  right  thumb  and  index  finger 
the  flesh  between  the  spread  thumb  and  index  linger  of  the  left 
hand. 

Medal.  Form  an  incomplete  circle  with  thumb  and  index  of  right 
band,  space  of  about  an  inch  between  tips,  other  fingers  closed,  and 
place  little  finger  on  centre  of  breast.  To  such  -  extent  were  medals 
])rized,  and  so  great  was  the  authority  conferred  by  them,  that  some 
tribes,  like  the  Ojibways,  use  this  sign  for  chief. 

Deaf-mutes  clap  right  palm  against  left,  and  with  right  index  indi- 
cate size  of  medal  worn  on  breast. 

Medicine.  Hold  right  hand  in  front  of  and  close  to  forehead, 
palm  outwards,  index  and  second  finger  extended,  separated,  and 
pointing  upwards,  others  and  thumb  closed  ;*  move  the  hand  upwards, 
at  same  time,  by  wrist  action,  turn  the  hand  from  right  to  left,  so  that 
tips  of  extended  fingers  will  describe  a  spiral  curve.  I  have  also  seen 
signs  made  to  denote  beating  on  a  drum,  shaking  a  rattle,  and 
Working  made;  and  sometimes  the  sign  for  Brave  finished  the 
description. 

Some  claim  that  the  first-described  sign  came  from  the  use  of  the 
rattle,  others  from  the  lightning. 


248 


MEDICIXE  DA  NCE. 


Deaf-nnites  hold  the  extended  :iglit  index  near  forehead,  others 
and  'ihiinu>  dosed,  and  move  tiie  hand  to  right,  upwards  and  front ; 
by  wrist  action  turning  hand  so  tliat  tip  of  index  describes  a  spiral 
curve. 

Tht  Indians  use  this  word  to  indicate  tlie  mysterious  and  unknown. 
God  is  tlie  Great  Mystery  rather  than  tlie  Great  Spirit,  as  it  is  usually 
translated.  We  liave  no  one  word  wliich  can  convey  the  meaning  of 
"  Medicine"  as  used  by  the  Indians.  Sometimes  it  shadcjws  fort!. 
hoHness,  mystery,  sjjirits,  hick,  visions,  dreams,  prophecies,  at  othen 
the  concealed  and  obscure  forces  of  nature,  which  work  (or  us  good 
or  evil. 

When  ;hey  firsf  saw  a  pony,  some  tribes  called  it  a  "  medicine- 
cog  ;"  a  gun,  -'medicine-iron." 

1  iiey  attempt  the  cure  of  disease  in  many  cases  mainly  by  an 
apical  to  »he  "unknown,"  and  try  to  projiitiate  this  power,  as  in 
the  Sun-Dance.  They  have  "medicinemen"  who  claim  to  have 
visions,,  to  prophesy,  to  cure  the  sick  by  remedies  known  only  to 
themselves,  and  wiiich,  they  insist,  were  learned  from  the  whisi)erings 
of  some  animal  to  them  while  they  were  asleep.  If  success  crowns 
their  efforts  their  medicine  was  gooii ;  and  defeat,  suffering,  death, 
are  all  'he  U-gitimate  fruits  of  bad  medicine.  They  live  close  to 
nature,  and  are  impressed  and  awed  by  lu,r  wonders  and  mysteries; 
and  anything  which  is  beyond  their  comprehension  they  call  "medi- 
cine." Their  faith  in  their  medicine  to  secure  their  personal  pro- 
tection from  physical  harm,  as  well  as  to  promote  their  general 
happiness,  is  simply  marvellous.  (See  War-Bonnkt.  )  Wliirlwiiui's 
belief  in  the  efficacy  of  good  medicine  is  by  no  means  exceptional, 
but  he  will  illustrate  his  taith  in  his  s'.ory  of  the  great  fight  which 
took  p'ace  twenty-four  winters  ago  between  the  confederatetl  Kiowas, 
Comaiuhes,  Snakes,  Arapahoes,  Cheyennes,  and  Sioux,  and  the  Sacs 
and  Foxes,  where  his  i'.llies  '.vitnesseU  the  storm  of  bullets  whi(  h 
swept  away  the  feather;^  of  his  war-bonnet.  The  manner  of  the  old 
man  was  impressive  .xs  he  said,  "  I  was  not  wounded  in  the  fight ; 
I  never  was  hit.  j  had  such  '  medicine'  made  for  me  that  it  was 
impossible  for  my  enemies  to  hii  me,  and  this  was  a  little  hawk 
hoUling  my  medicine,  which  I  wore  on  my  war-bonnet.  When  all 
the  leathers  were  shot  away  the  hawk  was  not  hit  :  bails  went  to  the 
right  and  left,  above  and  below  me.  I  wiis  mounted,  and  the  Sacs 
and  Fox  .s  were  dismounted  in  a  hollow  like  a  buffalo-wallow.  Il 
was  tin*  Great  Spirit  and  the  hawk  which  jjrotccted  me." 

This  personal  medicine  may  be  a  tiny  sack  worn  on  a  string  around 
the  nee';,  c  piece  of  shell  tied  in  the  scalp-lock,  and  I  have  seen  a 
Crow  I.uli  in  who,  in  batlh;  or  under  any  trying  circumstances,  wore 
a  roll  strapped  to  his  back  about  five  feet  long  and  six  inches  in 
diameter,  which  he  said  their  medicIne-ma..  had  given  him.  This 
was  kept  carefully  "'r.tnntd  in  blue  cloth,  and  I  could  not  learn  what 
it  contained. 

Medicine*Dance.     Make  signs  tor  Medicine  and  for  Dance. 

The  following  dance  i)artakes  strongly  of  a  religious  character, 


MEDICINE-MAN. 


149 


and   is  dcsimicd   to   perpetuate  game.     Thoiigli  some  otlier   tribes 
l)r.i(  tise  it,  it  i:;  particularly  a  Cheyenne  dance. 

Two  large  lodges  are  pitched  near  together,  and  from  the  sides  of 
the  oi)en  space  between  them  two  wings  are  made  ot"  brush  and  trees, 
extending  some  distance  out.  The  old  men  gather  in  the  lodge, 
where  they  feast  ih'.'mselves,  smoke  and  sing,  whilst  ne.irly  all  liie 
rest  of  the  camp  perform  a  huge  i)antomime,  representing  the  birds 
of  the  air  and  the  beasts  of  the  fiL-ld.  Mere  a  herd  of  buffalo  are 
quietly  grazing,  there  a  band  of  elk  or  deer,  and  prowling  about 
are  the  wolves  and  foxes, — t!>e  men  re|)resenting  the  males  and  the 
Wdinen  the  females,  whilst  the  children  take  the  part  of  the  young. 

Tlie  hunters  go  out,  fire,  shout,  and  stampede  the  herds;  they 
rrcep  up  at  another  point,  fire,  and  the  animals  drop,  imitating  the 
(Icith-agonies  of  the  slaughtered. 

They  do  all  this  that  game  may  be  preserved  f;;  their  use.  A 
riule,  wild,  savage  form  of  worship,  and  a  strange  way  of  [)etitioning 
IJir  fori  es  or  Clods  of  nature. 

Medicine-Man.     Make  signs  for  Man  and  for  Mkuickn'e. 

The  medicineman  is  a  self-constituted  physician  and  jjrophet. 
\()  man  gave  him  his  authority,  and  no  man  can  fake  it  away.  His 
right  is  his  own,  and  his  influence  depends  upon  himself. 

As  a  rule,  there  is  no  limit  to  the  number,  but  the  Kiowas  claimed 
that  they  had  only  ten  of  these  priestly  doctors,  and  each  had  a 
sured  sack  (given  the  Kiowas  by  the  (Ireat  Spirit),  handed  down 
fruMi  OIK  generation  to  another,  but  never  opened.  Should  this 
sacrilegious  thing  be  done,  a  flood  or  some  disaster  would  be  sure  to 
overtake  them. 

I  liave  been  told  by  Indians  that  they  did  not  practise  ami)Utation 
because  they  had  so  little  knowledge  of  surgery.  As  a  rule,  there  is 
a  strong  prejudice  against  it,  death  being  usually  preferred. 

Mr.  Dunbar  says  of  the  Pawnees  that  all  knowledge  of  the  art  of 
healing  was  believed  to  be  vesteil  in  the  guild  of  Doctors  (Ku'-ra-u- 
nik  :u'-u),  a  secret  order.  T'o  become  a  recognize  '  member  of  the 
fnuernity  a  certain  period  of  probation  was  recpiired.  A  perst)n 
mij;ht  assume  the  dignity  of  d*^''  "^or  without  submitting  to  the  pre- 
si  liiied  routine,  biU  uidess  he  coul  .  achieve  some  remarkable  success, 
lie  was  generally  regarded  as  a  pretender  and  discountenanced,  T'he 
(liiiation  of  the  pupilage  \  \ried  according  to  the  candidate's  ai)titude 
in  mastering  the  mysteries  of  the  craft.  A  considerable  initiatory  fee 
wMs  dcmantled,  aiul  an  additional  fee  at  certain  stages  of  the  course. 
The  convocations  of  the  fraternity,  or  members  of  it,  were  shrouded 
in  the  most  impressive  secrecy,  and  so  strictly  was  this  secrecy  main- 
t  lined  that  I  never  knew  of  one  not  a  member  being  admitted.  T'he 
principal  business  of  these  conclaves  seemed  to  be  the  concocting  of 
ilrugs,  comparing  and  discussing  certair.  curatives,  interspersed  with 
sundry  ceremonial  performances.  Their  great  ordinance  was  the  Med- 
icine-Dance, celebrated  with  the  utmost  formality  at  certain  seasons, 
.uid  eoiuinuing  from  one  to  four  days.  So  far  as  may  be  jiidged  by 
appearances,  tiie  great  object  of  this  dance,  with  its  numer  )us  ritual 


250 


MEDICINE-MAN. 


details,  was  to  reassure  thomselves  and  awe  the  people.  Candidates 
who  li;i(l  passed  the  requisite  preparation  were  formally  admitted  to 
the  body  on  these  occasions. 

'I'he  distinctive  mark  of  a  doctor  was  the  wearinjj;  of  the  robe  with 
the  hair  side  out,  and  the  ever-present  me<li<ine-l)ag,  cnrioiislv 
wrought  and  ornamented.  In  it  were  carried  his  nostrmns,  and  it 
was  often  claimed  to  be  i)ossessed  of  healinj;;  |)roperties  which  niii^ht 
be  imparted  by  touch.  Doctors  were  (piite  numerous  in  the  different 
bands,  and  as  a  matter  of  course  most  of  tliem  were  arrant  knaves. 
So  tar  as  concerned  any  insij;ht  into  the  real  natinx"  of  disease,  thev 
knew  nothing.  The  general  theory  was  that  sickness  was  caused  by 
malign  si>iritual  influences.  Occasionally,  after  pretending  to  dis- 
cover the  location  of  the  disturbing  spir't  in  the  body  of  the  j):itient, 
tiie  only  remedial  agency  employed  co  isisted  in  incantations  for  cv. 
orcising  it.  The  following  is  a  coruct  accotmt  of  the  treatment 
administered  to  a  man  who  had  been  badly  burned: 

The  siilTerer  wxs  brought  home  in  the  evening,  and  a  doctor 
summoned  at  once.  P'or  some  reason  he  delayed  answering  the  rail 
till  the  ensuing  morning,  (piite  possibly  to  add-  something  of  im- 
pressive importance  to  his  coming.  He  was  accompanied  by  another 
doctor.  On  entering  the  lodge  they  did  not  deign  to  notice  any 
one,  and  sat  down  in  silence,  and  remained  motionless  till  a  pipe 
was  filled  and  handed  to  them.  The  elder  received  it,  held  it  up  at 
arm's  length  over  his  head  for  a  moment,  imittered  some  unintelli- 
gible sounds,  lowered  it,  ( arefully  took  from  the  bowl  with  his  thumb 
and  forefinger  a  small  i)ortion  t)f  the  tobacco,  and  placed  it  on  the 
edge  of  the  hearth  before  him.  One  of  the  family  then  held  a  braiul 
from  the  fire  to  the  jjipe  till  it  was  lighted.  The  doctor  shtwly 
l)uffed  the  smoke  two  or  three  times  upward,  downward,  and  toward 
each  of  the  canlinal  points,  and  taking  the  i)ipe  by  the  liowl,  passed 
it  to  his  companion,  who  went  through  the  same  form,  and  this  was 
repeated  till  th  :  contenta  >vere  consumed.  The  i)ii)e  was  then  handed 
to  the  one  who  luu'  lightecl  it.  He  emptieti  the  ashes  upon  ihc 
hearth,  so  t'.iat  they  should  entirely  cover  the  particles  of  tobato 
before  taken  from  it  and  deposited  there.  He  then  touched  the  tips 
of  his  fingers  to  tlie  ashes,  and  passed  his  hands  in  succession  over 
the  pipe  from  the  bowl  to  the  end  of  the  stem,  and  returned  it  to 
the  owner,  who  ditl  the  same.  The  doctors  now  proceeded  to  in- 
spect the  patient's  injuries,  and  after  the  examination  was  completed 
began  their  practices.  One  of  them  took  a  mouthfid  of  water  from 
a  calabash  placed  beside  him,  i  janed,  beat  his  breast,  crept  buk- 
ward  and  forward  on  his  hands  and  feet,  took  up  some  dust  from  the 
ground,  rubbed  it  in  his  hands,  niade  various  intricate  gestures,  and 
then  pretended  to  vomit  the  water,  which  all  the  while  had  been  in 
his  mouth,  upon  the  hearth.  Again  he  filled  his  mouth,  and  after 
going  through  an  even  more  elaborate  /vJA*,  parted  the  hair  upon  the 
head  of  the  patient,  blew  the  water  in  small  quantities  upon  the 
scalp,  breast,  and  other  parts  of  his  body.  This  was  repeated  sev- 
eral times.     He  then  applied  his  mouth,  previously  filled  with  water, 


MEDICINE-MAN. 


351 


to  the  sick  man's  head,  and  with  groans  seemed  to  be  endeavoring 
wiiii  all  his  might  to  siu  k  something  from  it.  When  this  liad  con- 
limieil  some  minufcs,  all  at  once  he  started  bac  k,  and  approaching 
tlie  hearth,  squirted  the  mouthful  of  water  upon  it,  as  if  drawn  from 
the  invalid's  head.  'I'he  same  operation  was  repeated  on  several 
parts  of  his  body.  lie  then  took  tij)  some  of  the  ashes  emptied 
from  the  pipe,  rubbed  them  in  his  hands,  and  blew  tlicm  upon  the 
jKitieiit's  head,  breast,  and  wherever  tlie  suction  had  been  tried. 
Alter  all  this  operose  detail,  he  took  a  minute  quantity  of  dark 
]H)\v(ler  from  his  medicine-bag,  sprinkled  it  01;  the  burns,  and  de- 
l)aited.  During  all  this  performance  the  other  i'.octor  was  busily 
shaking  his  rattle,  parading  his  medicine-bag,  and  dancing  with 
great  violence  over  the  sufTerer,  the  occupants  of  the  lodge  looking 
nil  in  profiund  attention  and  awe.  These  absurdities  were  repeated 
t\vi(  e  a  day  so  ior.g  as  the  unfortunate  man  lived.  The  nij^iit  he 
tlifd,  four  days  after  receiving  the  injuries,  when  he  was  actually  in 
aitiiulo  tuortis,  the  (loctors  were  sent  for,  and  with,  redoubled  finy 
he^ap  their  elaborate  parade  of  juggling,  and  by  the  noise  and  con- 
libion  to  all  appearance  expedited  dissolution. 

This  will  serve  as  a  fair  specimen  of  their  therapeutic  treatment. 
'I'liDugl;  the  jjroducing  cause  of  the  ailment  was  not  directly  recog- 
nized as  spiritual,  the  appliances  were  essentially  tiie  same.  In 
(a,"  of  ordinary  disease,  suction,  and  whatever  other  apjilications 
wei  .  "de,  was  directed  to  the  ])art  of  the  i)atient's  body  in  which 
the  ',  '  bing  sjiirit  was  ( laimed  lobe  located, — usually  where  the 
most  pain  was  felt.  The  doctor  would  <)ften,  after  long  su(  king, 
expectorate  a  pebble,  a  fragment  of  bone,  or  even  an  arrow-head, 
whi(  li  he  pretended  to  have  drawn  from  the  spot.  Sometimes  vio- 
lent fiiction,  |)ressure,  or  a  sort  of  kneading  of  the  ailing  parts  was 
tried.  At  other  times  they  attem[)ted  to  frighten  away  the  disturb- 
ing s]iirit  by  noises,  as  nuittering,  yelling,  barking,  or  growling,  or 
by  strange  posturing,  as  of  a  wolf,  a  buffalo,  or  bear,  or  by  anyry 
(i'jinonsirations,  as  brandishing  a  war-club  or  a  tomahawk,  and 
threatening  to  strike  the  affected  part. 

This  system  of  jugglery  may  well  enough  be  called  senseless  ;  but 
to  the  mass  of  the  Indians  it  was  otherwise.  The  mere  j)hysical 
ellurt  on  the  part  of  the  doctors  was  often  so  intense  as  to  provoke 
ill  themselves  profuse  perspiration,  anil  so  protracted  as  to  induce 
(onipletc  exhaustion.  The  uninitiated  regarded  all  their  ceremonies 
null  tiie  most  deferential  awe,  and  so  strong  was  this  feeling  tiiat  it 
Mitiliced  to  invest  the  persons  of  those  who  had  performed  any  (pre- 
tended) remarkable  cure  with  a  sort  of  glamour  which  enabled  them 
to  assume  an  almost  unlimited  authority  in  the  general  affairs  of 
their  bands.  It  was  believed  that  some  of  them  could,  if  they  chose, 
exercise  powers  of  witchcraft  over  any  who  had  incurred  their  dis- 
pleasure. They  could  negative  a  contemplated  war-|)arty,  and  when 
on  a  hum,  though  thousands  of  buffldo  might  be  immediately  about 
the  ( ain|),  they  could  delay  a  chase  indefinitely,  assigning  no  other 
leason  than  that  it  was  not  good. 


252 


MEDICINE- MAN. 


It  h.is  been  asserted  that  remedies  were  never  administered  in- 
ternally.  It  may  be  true  to  a  lar^e  extent,  but  as  an  absolute  state- 
ment it  is  certainly  a  mistake.  Just  what  the  simples  were  I  never 
learned,  as  the  doctors  were  very  chary  of  saying  aught  concerning 
the  secrets  of  the  profession  uidess  they  were  liberally  paid.  Of  ex- 
ternal treatments  other  than  that  already  described,  a  few  means  may 
be  specified.  Cauterizing  was  not  infrequent.  It  was  done  l)y  insert- 
ing a  bit  of  the  stalk  of  the  Achillea  maillcfolium,  about  an  inch 
long,  in  the  skin,  setting  fire  to  the  exjjosed  end,  and  allowing  it  to 
burn  down  into  the  flesh.  Sometimes  several  pieces  were  inserteil 
near  each  other  at  once.  Blistering  was  produced  by  rubbing  the 
skin  with  the  bruised  leaves  of  an  acrid  plant,  the  name  of  wlii(  li  1 
never  knew.  Hlood-Ietting  was  accomplished  by  apjjlying  the  lips 
directly  and  sucking  the  blood  through  the  skin,  or  the  skin  was 
scarified  with  a  knife,  and  the  blood  drawn  by  means  of  a  horn 
prepared  for  that  ])ur|)()se. 

In  treating  wounds,  contusions,  and  s|)rains,  such  as  are  of  fre- 
quent occurrence,  some  of  the  doctors  were  (piite  skilful.  The  same 
ceremonies  as  already  described  were,  of  course,  had,  but  the  subse- 
quent treatment  seemed  to  be  more  intelligent.  Ain])utatiou  was 
unknown  ;  in  fact,  there  was  a  deeji-seated  superstitious  prejudii  e 
against  maiming  of  any  kind.  Broken  bones  were  sometimes  well 
set.  Probing  and  the  extraction  of  foreign  bodies  from  wounds 
were  not  much  practised.  Major  North,  who  commanded  for  sev- 
eral years  the  Pawnee  scouts  in  the  service  of  the  (iovernment,  ami 
is  in  all  res|)ects  well  qualified  to  pronounce  an  opinion,  while  ex- 
pressing nnboundeil  contempt  for  their  general  clinical  practice,  slatcil 
to  nie  that  he  would  prefer  the  treatment  of  a  ^^ood  Pawnee  do'  tor 
for  a  wound  to  the  care  of  an  ordinary  surgeon.  Among  others  ho 
related  the  following  remarkable  cures  effected  by  one  of  lliesc 
doctors : 

In  July,  1867,  the  horse  of  one  of  his  Indian  scouts  fell  while 
running  a  race  near  Fort  Sedgwick,  on  the  Upper  Platte.  The  rider 
was  thrown  violently,  his  thigh  broken  and  hi|)  dislocated.  He  was 
at  once  sent  to  the  military  hospital  and  kept  under  treatment  for 
several  weeks.  The  dislocation  could  not  be  restored,  nor  was  tlio 
fracture  healed,  and  the  case  was  given  over  as  hopeless.  The  thiu;h 
was  then  swollen  to  enormous  size  and  badly  iiflamed.  At  the  in- 
valid's urgent  request  Major  North  sent  him  by  railroad  home  to  tlie 
Pawnee  Reserve  to  die,  as  he  supposed.  But  in  the  ensuing  December 
the  man  returned  to  the  command  and  resumed  his  duties,  with  mo 
mark  of  his  injuries  except  a  slight  shortening  of  the  leg.  In  June, 
1869,  while  serving  in  General  Carr's  command,  on  the  Republican, 
the  hand  and  forearm  of  another  scout  were  badly  shattered  by  the 
accidental  discharge  of  a  carbine.  The  wound  was  cared  for  by  a 
surgeon,  who  advised  amputation.  To  this  the  Indian  would  not 
consent.  In  the  hanlships  of  active  service  the  hurt  cbuld  not  he 
properly  treated  ;  in  a  sliort  time  the  patient  began  to  decline,  aiul 
the  wound  filled  with  maggots.     This  man  also  was  sent  home,  in 


MEDICINE-MAN. 


253 


an  army-wagon  to  Fort  M(  Plierson,  and  thence  by  railroad,  to  all 
a|»|ie;irancc  to  die.  The  following  November,  however,  he  had  re- 
covered, .vith  the  practical  loss  of  tiie  use  of  tince  fingers.  Both 
tlitsc  men  were  restored  by  Pawnee  doc  tors  after  tlie  cases  were  pro- 
noiinc  ed  hopeless.  One  further  instance  will  illustrate  the  usual  sur- 
gi(  al  ijuackery  jjrevalent  among  the  doctors  :  In  1874,  Pit'-a-le-shar-u, 
lu':i(i-(  hief  of  the  tribe,  was  wounded  in  the  thigli  by  a  levolver. 
riie  physician  at  the  agency  did  not  consider  the  hurt  dangerous, 
ami  under  his  care  the  chief  was  progressing  favorably.  But,  unfor- 
tunately, one  of  the  do<  tors  advised  that  the  treatment  must  be 
(hanged.  The  chief  consented,  and  he  at  once  proceeded  to  plaster 
over  the  affected  part  with  a  heavy  coa.  g  of  moist  clay.  'I'liis,  of 
loiiisi',  stopped  suppuration  and  brought  on  a  fever,  from  the  effects 
of  which  the  chief  soon  died.  Kxamples  of  such  malpractice  were 
oiilv  too  common. 

The  materia  medica  of  the  doctors  was  nominally  (piite  extensive. 
Considerable  time  was  apparently  spent  in  searching  for  and  preparing 
lluir  drugs.  Fossil  bones  of  certain  kinds  were  (^irefully  sought  and 
preserved.  The  Artemisia  Ludoviciana,  Acorns  calatnus,  Monarda 
jistutosa  and  punctata^  Mentha  Canadensis,  and  many  other  herhs 
ami  roots  were  esteemed  for  their  real  or  fane  ied  virtues.  Some  herbs 
were  generally  known  and  used  outsi<le  of  the  profession  as  specifics. 
;\rtcniisia  antl  monarda  were  in  general  use  as  ilisinfectants  and  cos- 
iiKtics.  In  the  latter  use  they  were  bruised  or  macerated,  and  nibbed 
iiver  the  person.  Decoctions  of  the  artemisia  were  also  drunk  by 
women  at  certain  perioils.  The  sedative  property  of  the  Ari^emone 
Miwicana  was  known,  and  they  were  al.so  familiar  with  the  cathartic 
qu.;hties  of  some  plants. 

The  charges  made  for  treatment,  if  not  previously  stipulated,  de- 
pended somewhat  U|)on  the  issue.  If  successful,  and  the  head  of  the 
mnvalescent's  family  was  able,  the  charges  were  sometimes  cpjite 
exorbitant,  amounting  in  the  aggregate  tcj  several  ponies.  It  un- 
successful, they  were  moderate,  and  sometimes  nothing  at  all  was 
received.  Doctors  occasionally  became  very  wealthy  by  their  prac- 
tice. This  fact  was  no  doubt  a  provocation  to  some  to  endeavor  to 
enter  the  profession  as  an  easy  method  of  securing  a  living. 

Women  spareil  no  effort  in  caring  for  their  husbands  and  children 
liiiriiig  sickness.  Each  morning  and  evening  in  pleasant  weather 
tliey  would  carry  them  out  of  the  lodge  to  enjoy  the  sunlight,  assist 
them  in  changing  positions,  endeavor  to  gratify  every  momentary 
'aprice,  and  |)repare  any  delicacy  they  ( ojIiI  to  tempt  their  aii])etite. 
There  is  no  doubt  that  this  last  olten  aggravated  sickness.  Clnldren, 
particularly  when  ailing,  were  kept  alternately  stuffing  ami  vomiting 
to  their  manifest  detriment.  As  long  as  an  inv.ilid  couUI  eat  there 
was  supposed  to  be  hope,  and  so  there  was  a  natural  tendency  to 
ktejt  offering,  and  even  urging,  food.  Women,  as  a  rule,  duJ  not 
when  sick  receive  as  solicitous  attention,  though  instances  were  by 
no  means  wanting  of  men  showing  tender  attention  to  invalid  wives. 
It  has  been  charged  that  men  have  been  known  to  drag  away  sick 


254 


MEET— MENSES. 


wives  when  helpless  and  leave  them  in  out-of-the-way  places  to 
languish  unattended  ;  but  this,  if  true,  is  only  of  recent  occurrence. 
Aside  from  this  consideration  of  affection,  there  was  some  reason  for 
a  husband  receiving  more  care  in  sickness  than  a  wife ;  for  to  a  wife 
the  death  of  her  husband  might  entail  the  temporary  loss  of  home, 
while  the  husband  might  exjJC'Ct  easily  to  replace  a  deceased  wife. 

Some  of  the  foregoing  details,  as  their  proneness  to  indulgences  of 
the  appetite,  and  the  extreme  facility  with  which  they  suffered  them- 
selves to  be  duped  by  the  shallow  trickery  of  the  merest  charlatans, 
are  not  attractive  trails  in  Pawnee  character.  Tliey  are,  however, 
not  peculiar  to  the  Pawnees  alone,  but  are  common  to  all  forms  of 
Indian  life;  and  the  only  wonder  is  that  wlien  controlleil  to  such 
extent  as  they  were  by  these  practices,  they  should  have  succeeded 
in  developing  and  retaining  the  many  nobler  traits  that  they  pos- 
sessed. 

Meet  (To).  Hold  the  hands  opposite  each  other,  well  out  to  right 
and  left  of  body,  back  of  right  to  right,  left  to  left,  index  fingers 
extended  and  pointing  u[)wards,  others  and  thumbs  ciosed  ;  bring 
the  hands  towards  each  other,  and  as  they  appro'ach  incline  index 
fingers,  so  that  tips  will  meet  and  touch.  'I'liis,  by  itself,  would 
really  mean  two  ])ersons  api)roaching  each  other  and  meeting;  the 
hands  would  be  held  so  as  to  rejjresent  the  direction  each  party  came 
from. 

Deaf-mutes  make  same  gesture,  but  do  not  incline  index  fingers. 

Memory.     Make  signs  for  Heart  and  for  Know. 

Deaf-mutes  indicate  a  continued  knowing. 

Menses.  Make  signs  for  PARTURirioN  and  for  Blood.  They  are 
sometimes  also  called  woman's  mystery  or  medicine. 

During  menstrual  periods  Indian  women  are  considered  as  unclean 
for  several  days,  and  are  not  allowed  in  the  general  lodge,  a  tempo- 
rary one  being  made  for  them  outside. 

These  little  lodges  are  wretched  affairs,  urually  not  large  enough 
to  admit  of  a  fire,  and  as  dreary  and  comfortless  as  it  is  possible  to 
imagine.  The  cruel  custom  has  been  fast  dying  out  during  the  past 
few  yc-ars.  Some  tribes  had  a  special  <  eremony  at  a  girl's  fir^t  courses, 
which  was  in  effect  an  announcement  to  the  village  that  the  girl  was 
ready  for  marriage.  Sometimes  this  publication  was  made  known  !  \ 
the  criers,  and  a  dance  or  feast  or  general  gathering  followed.  I  s.nv 
the  latter  in  the  camp  of  the  Sioux  chief  Crazy  Horse.  The  daugh- 
ter of  a  prominent  man  had  the  day  or  night  previous  her  first 
menstrual  flow.  The  camp-criers  announced  the  fact  to  the  entire 
village  and  requested  all  the  people  to  visit  the  lodge.  A  crowd  of 
men,  women,  and  children  gathered,  the  lodge  was  thrown  open, 
and  the  girl,  gaudily  and  handsomely  dres.sed,  was  seated  on  a  bundle 
of  skins  and  blankets  back  of  the  fire.  An  old  man  was  haranguing 
her  and  the  crc^wd,  and,  as  nearly  as  I  could  gather,  was  giving  her 
goo<l  advice,  i)ertinent  to  girls  just  entering  upon  the  threshold  ot 
womanhood,  and  calling  attention  to  the  sacred  and  mysterious  man- 
ner in  which  nature  had  announced  the  ^act  that  iihe  was  ready  to 


AfE  TAL—MIGRA  TE. 


255 


eml)race  matrimony.  The  old  man  liad  been  given  a  pony,  and  sev- 
eral others  were  distributed  whilst  I  was  present.  The  prospect  of  a 
gilt,  it  seemed,  was  tiie  attraction  which  had  drawn  the  crowil  to  the 
lodge,  and  I  was  told  that  at  times  upon  such  occasions  all  a  man's 
worldly  goods  would  be  given  away. 

Metal.  There  is  no  general  sign  for  this  unless  that  for  Hard  be 
roiisidcrcd  one.  Something  made  of  metal  must  be  touched  or 
pointed  at.  Sometimes  the  gesture  for  an  armlet  is  made,  or  signs 
to  denote  a  vessel  for  culinary  purposes. 

Deaf-mutes  hold  extended  left  hand,  back  up,  in  front  of  body, 
fingers  pointing  to  front,  and  poimd  the  back  of  it  with  lower  edge 
of  right  fist,  with  a  sliding  motion  to  front  as  the  right  hanil  strikes 
ba(k  of  left. 

Meteor.  Make  sign  for  Star,  and  with  hand  in  that  i)osition 
make  sign  for  FiRE,  and  then  let  it  drop  with  a  wavy,  tremulous  mo- 
tion. Meteors  and  comets  cause  great  uneasiness  in  Indian  camps. 
Guns  and  arrows  are  sometimes  fired  at  comets,  and  pieces  of  flesh, 
cut  from  the  arm  of  the  man  who  is  firing,  are  jjlaced  with  the  bullet, 
or  attached  to  the  arrow,  as  gift  or  sacrifice  to  the  mysterious  power. 
Sonic  disasters  having  followed  soon  after  the  appearance  of  comets 
and  meteors,  they  look  upon  them  in  superstitious  dread  as  the  har- 
binger of  bad  luck. 

Deaf-mutes  indicate  a  hard  hot  substance  that  comes  down  froiTi 
the  skies. 

Mexican.  There  is  no  general  sign.  Some  tribes  make  signs  for 
WiuTivs,  and  indicate  a  chin  beard,  and  that  they  come  from  the 
South. 

Deaf-mutes  link  index  fingers,  others  and  thumbs  closed  in  front 
of  and  close  to  the  neck. 

Mid*day.  Indicate  that  the  sun  is  directly  overhead,  or  make  sign 
for  DAvantl  Middle. 

Deaf-mutes  indicate  position  of  sun. 

Middle.  Hcdd  the  left  hand,  back  to  left,  well  in  front  of  left 
liiv.ist,  index  finger  extended  and  pointing  to  front,  others  and 
thumb  doseil  ;  hold  right  hand  in  front  of  right  breast,  r.iise  and 
lower  it  as  in  Chief,  bringing  tip  of  right  index  down  over  left 
index  and  resting  on  its  ( entre.  This  is  used  in  such  expressions  as 
mi(!«lle  of  sununci,  middle  of  winter,  etc.  Some  tribes  indicate 
half  one  way,  half  the  other,  and  then  lower  hand  at  initial  point 
to  denote  the  middle. 

Deaf-mutes  make  their  sign  for  Beiween,  which  is  to  lay  the 
lower  edge  of  extended  right  iumd  on  surface  between  sjjread  thumb 
and  index  of  lett  hand,  fingers  of  left  hand  extended,  touching,  and 
|i(iintiiig  to  front,  those  of  right  extended,  touching,  and  pointing  to 
left. 

Midnight.     Make  signs  for  NuaiT  and  for  Middle. 

Midwinter.     Make  signs  for  VVinier  and  for  Middle. 

Migrate.  If  of  birds,  indicate  their  flying  far  to  the  south,  or  far 
to  the  north.     Any  other  migration  is  simply  a  movement. 


»S6 


AflLK'Y-WA  Y— MISTAKE. 


Milky-Way.  (Oliosts'  or  dead  men's  road.)  Make  signs  for 
Die,  for  Road  or  Trail,  and  then  sweep  the  right  hand  high  above 
tlie  head  on  curve  parallel  to  the  luminous  zone  in  the  heavens, 
Some  tribes  call  it  the  "mysterious  road,"  and  others  the  "  wolfs 
road,"  and  of  course  make  signs  accordingly. 

Deaf-mutes  indicate  the  multitude  of  stars  forming  a  path  of 
light. 

Some  tribes  believe  that  the  Milky-Way  is  the  trail  made  by  those 
who,  killed  in  battle,  go  by  this  easy  road  through  the  air  to  the  vil- 
lage of  the  dead.  The  Arapahoes  are  strong  in  this  belief,  and  yet 
thev  locate  heaven  towards  the  east. 

Whether  the  Hlackfeet  and  others,  who  call  this  luminous  zone  the 
"wolf's  road,"  mean  it  in  the  sense  of  "  God's  road"  or  not  I  am 
unable  to  say.  I  am  inclined,  however,  to  think  that  they  do,  for 
nearly  all  with  whom  I  have  talked  on  the  subject  considered  it  sacred. 

Mingle.  Hold  hands  near  each  other,  in  front  of  body  and  height 
of  lower  part  of  face,  fingers  and  thumbs  extended  and  pointing  up- 
wards, hands  slightly  compressed  ;  move  hands  one  about  the  other, 
surfaces  touching. 

Minneconjou  (Sioux  Indian).  Conception  :  Farming  by  the 
water.  Make  signs  for  Sioux,  for  Farm,  for  Close,  and  for  Water; 
this  latter  is  usually  made  as  river  or  stream.  Like  nearly  all  the 
names  given  to  tribes  and  bands,  the  origin  is  uncertain  and  obscure. 
At  some  period  in  tiie  history  of  the  Sioux  nation  some  chief  and 
his  followers  farmed  (or,  as  they  usually  express  it,  planted  corn) 
near  some  body  of  water,  and  were,  in  conse(pienc:e,  called  Miniie- 
conjous,  or  planters  by  the  water.  I  have  heard  stories  locating  this 
all  the  way  from  Lake  Superior  to  the  Missouri  River.  Rictographi- 
cally,  the  land  is  represented  by  a  stream  of  water  and  a  few  ears  of 
corn  rudely  sketched  near  it.     (See -Sioux.) 

Mirage.  Hold  right  hand,  back  outwards,  well  in  front  of  and 
little  higlier  than  left  shoulder,  fingers  separated  and  pointing  to  left ; 
move  the  hand  horizontally  to  right,  giving  it  a  wavy,  tremulous  mo- 
tion. This  sign  is  not  very  generally  understood.  I  have  seen  ges- 
tures made  describing  different  objects  seen  in  the  distance,  and  tlicn 
for  Arrive  There  ;  then  that  the  same  objects  were  seen  still  ahead, 
or  had  entirely  vanished. 

Mirror.  Hold  extended  right  hand,  back  outwards,  fingers  point- 
ing upwards,  a  few  inches  in  front  of  face. 

Mislead.  Make  sign  for  Road  or  Trail;  indicate  a  departure 
from  this,  as  in  Deceive. 

Deaf-mutes  make  gesture  to  denote  a  deceitful  leading. 

Miss  (To).     Make  sign  for  Avoid. 

Deaf-mutes  use  the  same  sign. 

Mistake.  Make  sign  for  Lie.  Sometimes  signs  for  Work  and 
Astray  are  made. 

Deaf-mutes  close  thumb,  second  and  third  fingers,  extending  index 
and  little  fingers,  and  jilace  back  of  closed  fingers,  from  second  joints 
to  knuckles,  against  under  side  of  chin. 


MIX— MOCCASIN. 


257 


gns  for 
li  above 
leaveiis. 
"  wolfs 

path  of 

;)y  those 

I  the  vil- 

and  yet 

zone  the 
lot  I  am 
,r  do,  fur 
t  sacrei!. 


d  height 
Uing  lip- 
ne  other, 

by   the 

Water; 

y  all  the 

obscure. 

;hief  and 

icd  corn) 

Minne- 

ting  this 

ographi- 

ears  of 

it  of  and 
Ig  to  left ; 
lilons  mo- 
soon  ges- 
land  tlien 
11  ahead, 

[rs  point- 

leparture 


loRK  and 

■ng  index 
Ind  joints 


Mix.  If  it  is  wished  to  refer  to  animals,  objects,  etc.,  see  Mingle. 
To  mix  as  by  stirring,  imitate  the  motion. 

Deaf-mutes  hold  the  hands  in  front  of  body  at  same  height,  backs 
out,  fingers  extended  and  separated,  right  nearest  body  and  fingers 
pointing  to  left,  fingers  of  left  ])ointing  to  right ;  bring  left  in  to- 
wards body  and  carry  right  ont,  fingers  passing  between  spaces  of 
lett  and  right  hands;  repeat  motion. 

Moccasin.  Pass  spread  thumbs  and  index  fingers  over  feet  and 
toes  to  ankles,  right  hand  over  right,  left  over  left,  palms  of  hands 
towards  and  close  to  feet.  This,  of  course,  indicates  a  covering  for 
the  feet,  but  to  denote  a  shoe,  the  sign  for  Whites  is  made,  and  for  a 
boot  signs  are  made  imitating  the  manner  of  pulling  them  on.  In 
former  times  the  moccasins  of  the  different  tribes  were  made  so 
differently  that  for  an  Indian  to  see  the  moccasin  was  to  know  the 
tribe;  and  even  now,  in  its  shape,  construction,  or  garnishment,  it 
is  the  strongest  characteristic  mark  of  each  tribe,  so  far  as  any  clothing 
or  covering  is  concerned. 

The  moccasin  is  the  last  thing  an  Indian  gives  up  as  he  travels  to- 
wards civilization,  and  the  first  thing  adopted  by  the  whites  who,  as 
hunters,  trappers,  traders,  or  "squaw-men,"  mix,  mingle,  and  live 
with  the  Indians.  It  possesses  many  advantages  in  hunting  over  a 
boot  or  shoe,  and  in  dry  weather  is  comfortable  and  serviceable, 
but  it  is  utterly  demoralized  by  moisture,  so  that  an  Indian  in  cross- 
ing a  stream,  going  through  the  dewy  grass,  or  in  the  mud  and 
melting  snow  of  spring,  takes  off  his  moccxsins,  and  goes  with  bare 
feet. 

From  Mr.  Clark,  the  interpreter,  through  Colonel  Hunt,  the 
a;;ent  at  Wichita  Agency,  I  received  the  following  description  of 
the  moccasins  worn  by  the  triltes  there,  and  as  it  is  more  r()nii)lete 
and  perfect  than  my  notes  made  when  visiting  these  Indians,  I  give 
it  in  Aill : 

"The  Comanche  moccasin  is  composed  of  a  sole  cut  (from  raw- 
hide) as  near  the  shape  of  the  bottom  of  the  foot  as  practicable, 
tapering  rapidly  from  its  greatest  width  at  the  little  toe  to  a  point  at 
the  big  toe. 

"Ti)e  upper  part  is  made  from  buckskin,  cut  generally  in  one 
piece,  having  but  one  seam  at  the  heel,  although  sometimes  each 
side  is  cut  separately,  with  a  seam  in  the  middle  on  top  of  the  foot ; 
on  each  side  of  seam  is  a  row  of  beadwork,  and  on  the  outside  ot 
foot,  near  the  beadwork,  there  is  attached  a  row  of  short  fringe, 
composed  of  buckskin  strings,  ornamented  with  pieces  of  Cerman 
silver. 

"  They  are  generally  cut  low  at  the  sides,  with  turn-down  flaps 
about  two  inches  wide,  finished  with  beadwork  around  the  edges; 
and  some  of  them  are  made  with  a  narrow  piece  set  in  the  front 
part,  forked  at  the  upper  end,  and  finished  with  beadwork  to  match 
the  flaps  or  pieces  turned  down  at  the  sides.  The  upper  ])art  when 
finislied  is  sewed  fast  to  the  raw-hide  sole  with  sinews,  and  finished 
with  a  row  of  beadwork  around  and  near  the  seam.     A  bunch  of 

17 


2S8 


MOCCASIN. 


fringe  of  buckskin  strings,  about  five  inches  long,  attached  to  the  heel 
comjjletes  the  moccasin. 

"Tile  Kiowa  moccasin  is  made  of  same  materials,  and  is  cut  out 
very  much  in  the  same  manner  as  the  Comanche,  perhaps  a  little 
wider  at  the  point  of  the  large  toe.  The  main  or  distinguishing 
features  of  the  Kiowa  moccasin  are  the  elaborate  beadwork,  generally 
covering  the  entire  front  part,  the  flap  at  the  side  lined  with  red 
flannel,  with  greater  amount  of  beadwork  on  its  edges,  the  fringe  of 
buckskin  strings  shorter  and  less  in  ({uantity. 

"The  Apache  moccasin  is  in  all  resj)ccts  the  same  as  the  Kiowa. 

"The  Caddo  moccasin  is  altogether  matie  of  buckskin,  cut  with 
one  seam  up  in  front  part  of  foot,  and  one  at  heel,  sewed  and  drawn 
together  at  the  toe  to  fit  the  foot.  The  turn-down  flap  at  the  sides, 
about  two  inches  wide,  lined  with  red  or  black  cloth,  and  finished  un 
the  edges  with  beadwork.  The  front  part  of  the  moccasin  has  a 
cluster  of  beadwork,  and  near  this  are  attached  small  bows  of  ribbon. 

" 'I'hc  Wichita  moccasin  may  be  described  as  similar  to  the  Co- 
manche, excepting  there  is  not  quite  so  much  beadwork,  and  the 
fringe  at  the  heel  not  so  long." 

Tlie  Otoe  moccasin  is  sewed  down  in  front,  around  right  side,  and 
uj)  heel,  with  anklet  flap  falling  on  sides  and  front.  A  sole  is  sewed 
on  after  the  bottom  becomes  worn,  and  this  is  usually  the  case  with 
moccasins  where  the  moccasin  is  made  whole,  or  where  the  bottoms 
are  made  of  the  same  material  as  the  uppers. 

The  Kickapoos  sew  their  moccasins  down  in  front,  have  wide  side 
anklet  flaps,  and,  apparently  to  give  a  better  fit,  sew  the  moccasin 
around  the  sides  for  a  sole,  though  the  moccasin  is  made  of  one 
piece. 

The  Flatheads  sew  their  moccasins  on  the  right  side,  sole  and 
upper  of  same  material,  and  frequently  use  anklet  flaps  of  brigiit- 
colored  fur. 

The  Blackfeet  make  their  moccasins  with  anklets  and  long  tonj,'iic, 
the  anklets  being  frequently  of  colored  cloth,  ar,d  sometimes  in  front 
of  the  tongue  the  partial  ellipse  of  blue  or  red  cloth  is  sewed  in  and 
edged  with  beads,  or  horse-hair  stained  or  colored,  like  the  Chippe- 
was  and  others,  but  three  prongs  from  the  apex  run  fan-shaped  to 
the  toes,  marking  this  tribe,  and  each  prong  represents  a  band,— 
"Blackfeet,  "Bloods,"  and  "Piegans." 

'I'he  Assinaboines  and  Gros  Ventres  of  the  Prairie  make  their 
uppers  very  much  like  the  Blackfeet,  have  anklets,  but  usually  have 
a  raw-hide  sole  sewed  on. 

The  Bannacks  and  Snakes  make  their  moccasins  in  one  piece, 
have  anklets,  use  but  little  beadwork,  and  make  the  moccasins  for 
men  and  women  alike  ;  this  is  unusual,  the  "squaw  moccasin"  being, 
as  a  rule,  made  difierently.  There  isscarcely  any  difference  between 
the  Sioux,  Cheyenne,  and  Arapahoe  moccasin.  The  uppers  are 
made  of  tanned  deer,  young  elk,  or  antelope  skins,  the  soles  of 
heavier  material  and  usually  untanned.  The  men's  moccasins  liave 
no  aukletSj  while  those  for  the  women  do.     The  little  tongue  to  the 


MONE  y. 


259 


he  heel 

cut  out 
a  little 
;uishing 
eiierally 
Mth  red 
ringe  of 

Kiowa, 
cut  with 
(1  drawn 
he  sides, 
ishedoii 
in  has  a 
■  ribbon. 
I  the  Co- 
and  the 

side,  and 

is  sewed 

case  with 

;  bottoms 

wide  side 
moccasin 
c  of  one 

sole  and 
bright- 
tongue, 
in  front 
in  and 
Chippi;- 

shaped  to 
hand,— 

ake  their 
lally  have 

nc  piece, 
casins  for 
"  being, 
between 
ppers  are 
soles  of 
.sins  have 
me  to  the 


Sioux  moccasin  is  usually  a  separate  piece  sewed  on,  while  the  Chey- 
ennes  cut  this  tongue  as  a  part  of  the  uppers. 

The  Crows  make  their  moccasins  of  one  piece  sewed  at  the  heel, 
though  some  have  separate  soles. 

Mr.  Peter  Ronan,  agent  for  tiie  Flatheads  and  other  tril)es  at  the 
Jocko  Agency,  furnishes  me  the  following  in  regard  to  the  Indians  at 
this  agency : 

"The  Flathead  moccasins  are  made  plain,  there  being  no  cloth  or 
ornaments  upon  the  instep,  and  are  made  neatly  to  fit  like  a  glove. 

"The  Pend  d'Oreilles  make  their  moccasins  with  black  or  red 
cloth  covering  the  instep. 

"The  Kotitenays  make  theirs  similar  to  the  Pend  d'Oreilles,  ex- 
cept to  decorate  the  instep  with  beads  or  porcii|)ine-quills. 

"These  Indians  know  a  Crow  at  once  by  the  handsome  manner 
in  which  their  moccasins  are  beaded." 

Mr.  Charles  H.  Beaulieu  says  of  the  Chippewas, — 

"There  is  no  difference  between  the  moccasins  worn  by  the  men 
and  women,  ex*  ept  that,  as  a  rule,  the  latter  are  not  ornamented. 
Tiie  moccasin  is  made  from  a  square  piece  of  leather,  wliich  is  gath- 
ered so  nicely  in  folds  in  working  on  the  tongue  that  the  folds  are 
not  noticeable.  The  tongue  is  ornamented  with  bead-,  ribbon-,  or 
silk-work,  and  porcupine-quills  in  all  manner  of  designs.  The  more 
tlie  person  is  thought  of  who  is  to  wear  them  the  more  work  will  be 
jHit  on  the  moccasins.  The  hose  or  anklet  is  made  of  cotton  or 
dressed  skins,  and  this  and  the  moccasin  carefully  fastened  to  the 
ankle  and  foot  with  strings." 

Mr.  Belden  states  in  his  notes:  "It  is  no  difficult  job  to  nuike 
a  moccasin,  and  a  squaw  will  cut  out  and  sew  up  a  plain  pair  in 
half  a  day.  If  they  are  beaded,  however,  it  takes  a  week  or  more 
to  finish  them,  and  those  ornamented  with  porcupine-cjuills  recpiire  a 
month  of  patient  labor.  In  the  winter  season  the  moccasins  are 
made  of  buffalo-hide  or  the  skins  of  fur-bearing  animals,  the  hair 
being  turned  inwards. 

"The  Indians  never  wear  stockings,  but  the  leggings  are  an  ex- 
cellent substitute  when  one  has  fur  shoes  to  cover  the  feet." 

He  also  says  that  each  Indian  tribe  made  their  moccasins  of  dif- 
ferent shape,  so  that  an  expert  frontiersman  could  readily  tell  to 
what  tribe  Indians  belonged  by  seeing  their  tracks.  This  is  true  in 
a  limited  sense  only.  The  Chippewa  track  could  be  told  from  the 
Sioux,  but  the  latter  could  not  be  distinguished  from  the  Cheyennes 
or  Arapahoes. 

The  dress  of  an  Indian  quickly  reveals  his  tribe  to  another  Indian. 
The  manner  of  cutting,  making  up,  the  bead  work,  etc.,  are  so  charac- 
teristic as  to  be  unmistakable. 

Money.  Hold  right  hand,  back  to  right,  in  front  of  right  breast, 
index  and  thumb  curved,  forming  an  incomplete  circle,  space  of 
about  half  an  inch  between  tips,  other  fingers  closed.  This  repre- 
sents money  generally.  Latterly,  since  the  use  of  paper  money, 
they  frequently  make  proper  signs  to  denote  this.     The  Indians  say 


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MONKE  Y—MOON. 


that  they  first  saw  silver  dollars,  white  metal,  then  gold,  yellow  metal ; 
and  from  the  shape  came  the  sign.  For  paper  money  I  have  seen 
the  above  sign  made,  and  the  size  of  one  of  the  notes  marked  off  on 
the  palm  of  extended  left  hand,  or  motions  made  imitating  the 
counting  of  a  number  of  bills. 

Deaf-mutes  lay  the  back  of  right  sharply  on  left  palm,  left  held 
well  in  fron*  of  body,  back  down. 

Monkey.  Conception :  Half  white  man,  half  dog.  Pass  the 
spread  thumb  and  index  finger  of  each  hand,  other  fingers  closed, 
over  and  near  surface  of  body  from  waist  upwards,  palms  towards 
l)o(iy,  then  make  sign  for  Whites,  then  pass  tiie  hands  similarly  from 
waist  down,  and  make  sign  for  Dog;  the  upper  portion  like  white 
man,  lower  like  dog. 

Deaf-mutes  "scratch"  the  ribs  with  finger-tips  of  right  hand. 

Month.  Conception  :  Moon  dies.  Make  signs  for  Moon  and  for 
Die.  Sometimes  only  the  sign  for  Moon  is  made,  and  at  other 
times  instead  of  the  sign  for  Die  the  sign  for  Wiped  Out  is  made. 

Deaf-mutes  hold  left  index  finger  in  front  of  body,  pointing  to 
front,  back  of  hand  to  left,  other  fingers  closed ;  close  fingers  and 
thumb  of  right  hand,  and  place  tip  of  extended  right  index  against 
side  of  left  near  tip,  right  hand  over  left,  right  index  vertical;  draw 
the  right  hand  to  rear,  right  index  finger-tip  passing  alongside  of  left 
index,  stopping  movement  when  tip  has  reached  knuckle. 

Moon.  Conception  :  Night  sun.  Make  sign  for  Night,  and 
then  partially  curve  the  thumb  and  index  of  right  hand,  space  of 
about  an  inch  between  tips,  closing  other  fingers;  then  raise  the 
hand  in  a  direction  a  little  to  south  of  zenith,  and  well  up,  the  plane 
of  the  circle  formed  with  index  and  thumb  perpendicular  to  the  line 
of  sight,  from  the  eye  through  the  incomplete  circle  of  thumb  and 
index  :  >  the  position  in  the  heavens  where  the  moon  is  supposed 
to  be. 

Some  Indians,  in  making  the  circle  which  represents  the  moon,  use 
the  index  fingers  and  thumbs  of  both  hands. 

1  have  seen  a  half-month  represented  by  forming  a  crescent  with 
thumb  and  index,  and  usually  the  moon  is  represented  as  full,  gibbous, 
half,  and  crescent  by  indicating  such  and  such  a  portion  as  dead  or 
wiped  out. 

Deaf-mutes  partially  curve  the  right  hand,  and  place  thumb  ami 
index  round  right  eye. 

Some  tribes  have  twelve  named  moons  in  the  year,  but  many  tribes 
have  not  more  than  six;  and  different  bands  of  the  same  tribe,  if 
occupying  widely-separated  sections  of  the  country,  will  have  different 
names  for  the  same  moon.  Knowing  well  the  habits  of  animals,  and 
having  roamed  over  vast  areas,  they  readily  recognize  any  special 
moon  that  may  be  mentioned,  even  though  their  name  for  it  may  be 
different.  One  of  the  nomenclatures  used  by  the  Teton  Sioux  and 
Cheyennes,  beginning  with  the  moon  just  before  winter,  is  as 
follows: 

ist.  The  moon,  "  the  leaves  fall  ofi"."  .  ,  ..    •■ 


MO  OSE—MOSQ  UITO. 


261 


2d.  The  moon,  "the  buffalo  cow's  foetus  is  getting  large." 

jd.  The  nnooH,  "  the  wolves  run  together." 

4th.  The  moon,  "  the  skin  of  the  fcetus  of  buffalo  commencing  to 
color." 

jM.  The  moon,  "the  hair  gets  thick  on  buffalo  foetus;"  called 
also  "men's  mouth,"  or  "  hard  mouth." 

6th.  "  The  sore-eyed  moon"  (buffalo  cows  drop  their  calves). 

"jth.  Tiie  moon,  "  the  ducks  come." 

8th.  The  moon,  "  the  grass  commences  to  get  green,  and  some 
roots  are  fit  to  be  eaten." 

gth.  The  moon,  "  the  corn  is  planted." 

loth.  The  moon,  "the  buffalo  bulls  are  fat." 

jith.  The  moon,  "the  buffalo  cows  are  in  season." 

1 2th.  The  moon,  "  that  the  plums  get  red." 

Lieutenant  Scott  gives  the  following  as  the  nomenclature  used  by 
the  Sisseton  and  other  Eastern  bands  of  Sioux : 

January.     Called  "very  hard  to  bear." 

February.     "The  month  the  coons  come  out,  or  Coon's  Moon." 

March.     "  Sore-eyed  month." 

April.     "The  month  the  geese  lay  eggs." 

May.     "  Planting  month." 

June.     "  Tlie  month  the  strawberries  ripen." 

August.     "  Harvest  moon." 

September.     "  The  wild  rice  becomes  ripe." 

October. 

November.     "Deer-rutting  month." 

December.     "  When  deer  shed  their  horns." 

I  obtained  the  following  from  the  Bannacks: 

1st.  "  Running  season  for  game." 

2d.   "  Big  moon." 

jd.   "  Black  smoke"  (cold). 

4th.  "  Bare  spots  along  the  trail"  (no  snow  in  places). 

jth.   "  Little  grass,  or  grass  first  comes  up." 

They  have  no  names  for  moons  after  the  season  gets  warm. 

Deaf-mutes  have  three  months  cold,  three  months  green,  three 
months  hot,  and  three  months  Tilling  leaves. 

Moose.  Generally  the  sign  for  Elk  is  made,  but  I  have  seen  the 
sign  for  Elk  made,  and  then,  holding  left  hand  still  in  its  position, 
carry  right  in  front  ot  and  touching  it ;  move  right  to  front,  and 
left  to  rear,  separating  hands  a  few  inches  ;  this  to  denote  the  great 
width  of  the  horns. 

Mosquito.  Conception  :  Blanket-biter,  or  bites  through  blanket. 
Make  sign  for  Blanket,  touch  the  nose,  and  holding  extended  left 
hand,  back  out  in  front  of  body,  strike  palm  with  tip  of  right  index, 
thumb  and  other  fingers  closed  (the  biting  is  done  with  the  nose). 

Some  call  mosquitoes  the  pointed  or  sharpened  noses. 

Many  Indians  make  signs  for  little  fly,  and  represent  the  sting  or 
bite  by  nipp'ig  some  part  of  the  body  •  r  hand  with  tips  of  right 
thumb  and  index,  adding,  at  times,  a  sounu  to  represent  their  singing. 


262 


MOTHER— MOUNTAIN  LION. 


Deaf-mutes  indicate  the  bite  in  some  way,  and  then  sharply  slap 
the  part  with  paimar  surface  of  right  hand. 

Indians  are  not  so  much  troubled  by  these  pestiferous  insects  as 
white  people  are.  The  smoky  state  of  everything  about  the  lodge, 
and  their  own  smoky  and  greasy  condition,  afford  them  a  fair  pro- 
tection. All  people  cease  to  be  irritated  by  them  to  the  same  de- 
gree after  having  lived  for  a  time,  without  protection  of  nets,  etc.,  in 
an  atmosphere  dense  with  mosquitoes. 

Mother.  Bring  partially-curved  and  compressed  right  hand,  and 
strike  with  two  or  three  %"  itle  taps  right  or  left  breast,  and  make  sign 
for  Female;  though  in  conversation  the  latter  is -seldom  necessary. 

Deaf-mutes  make  sign  for  Female,  and  cross  hands  as  in  their 
sign  for  Baby,  and  move  them  to  front  and  upwards. 

Mother-in-Law.  Make  sign  for  Husband  or  Wife,  and  then  sign 
for  Mo'iHER.     Sometimes  the  sign  for  Old  is  also  added. 

The  Blackfeet  and  some  others  make  sign  for  Ashamed  ;  this,  un- 
doubtedly, from  custom  of  "never  seeing  her  face." 

The  Gros  Ventres  make  apparently  half  of  the  sign  for  Ashamed 
for  both,  mother-in-law  and  father-in-law,  viz.,  holding  right  hand 
op])osite  left  cheek. 

Deaf-mutes  make  sign  for  Mother,  and  place  spread  thumb  and 
index  of  right  hand  against  left  palm. 

Tlie  Arapahoes  claim  that  formerly  they  held  strictly  to  the  custom 
of  never  seeing  a  mother-in-law's  face.  They  told  me  that  the  Arap- 
ahoe God,  their  Creator,  gave  them  this  law,  viz.,  that  they  nuisl 
be  bashful  and  have  nothing  to  do  with  their  mothers-in-law. 

The  majority  of  the  tribes  formerly  held,  and  still  largely  hold,  to 
the  social  law  of  never  having  anything  to  do  with  their  mothers-in- 
law  ;  as  they  express  it,  "Never  see  her  face."  Should  she  be  in 
a  man's  lodge  when  he  returns  to  it,  if  his  approach  is  known,  she 
leaves  before  he  enters;  knowing  her  to  be  there  he  will  not  enter, 
and  if  entering  he  finds  her  there  he  steps  outside,  draws  his  blanket 
over  his  head  whilst  she  leaves,  drawing  her  shawl  closely  over  her 
head  as  she  passes  out  of  the  lodge.  About  half  of  the  tribes  do  not 
have  and  never  had  the  custom.  The  only  reason  I  could  ever  get 
for  the  origin  and  practice  of  the  custom  was  given  me  by  an  old 
Cheyenne,  who  said  that  when  young  people  are  first  married  they 
were  more  or  less  bashful ;  in  addition  to  this,  if  they  should  address 
their  mother-in-law,  they  might  be  too  familiar. 

Mound.  Slightly  curve  the  hands,  and  bring  them,  backs  up, 
alongside  of  each  other  in  front  of  body ;  separate  the  hands  on 
curves,  carrying  right  to  right  and  downwards,  left  to  left  and 
downwards. 

Mountain.  Push  the  closed  hand  out  as  in  Bluff,  but  raise  it 
higher;  then  make  sign  for  Hard  or  Rock.  Use  both  hands  to 
re])resent  a  mountainous  country. 

Deaf-mutes  simply  indicate  slope  of  surface  with  extended  hands, 
and  then  make  their  sign  for  Rocky. 

Mountain  Lion.    Make  signs  for  Cat,  indicate  a  long  tail,  and 


MOURN— MOVE, 


263 


sign  for  Jump.     The  Crows  and  some  others  hold  hands  as  in  Bear, 
without  moving  them,  then  make  signs  for  Mountain  and  Jump. 

The  pkin  of  this  animal  has  been  highly  prized  by  all  tribes  to 
make  quivers,  and  the  Utes  are  very  fond  of  them  as  a  sort  of  riding- 
pad,  the  skin  being  thrown  loosely  on  the  pony's  back. 

Mourn.  Conception  :  Cutting  off  hair  and  crying.  With  ex- 
tended and  separated  first  and  second  fingers  of  right  hand,  back  up, 
make  motion  of  cutting  off  the  hair  round  the  head  horizontally, 
just  below  ears,  first  on  right  side,  then  on  left ;  then  make  sign  for 
Cry.  Sometimes  gestures  to  denote  cutting  and  slashing  of  body 
and  limbs  are  also  made. 

The  mourning  customs  differ  somewhat  among  the  different  tribes, 
but  cutting  off  the  hair  seems  to  be  a  common  way  of  marking  one's 
grief;  this  both  for  men  and  women.  The  women  of  some  tribes 
mutilate  themselves  horribly,  cutting  off  fingers  and  gashing  the 
lower  limbs.  Barbarism  abandoned  to  sorrow  seems  to  find  physical 
suffering  a  relief  from  mental  agony. 

With  the  Blackfeet,  and  some  others,  as  soon  as  it  becomes  known 
that  an  Indian  has  died,  his  lodge  is  invaded  by  the  relatives,  and 
all  the  effects  of  the  deceased  appropriated. 

Among  the  Sioux,  should  a  man  lose  his  wife  or  child,  he  fre- 
quently gives  away  all  his  possessions;  but  through  gifts  from  others 
he  will  in  a  short  time  be  as  rfch  as  ever.  Saddened  and  angered 
by  sorrow,  it  is  a  common  thing  for  the  men,  at  loss  of  friend  or 
kin,  to  announce  the  fact  that  their  heart  is  bad,  and  start  at  once 
on  the  war-path.  The  howling,  wailing,  and  chanting  of  the 
females  in  an  Indian  village  over  the  remains  is  distressingly  impres- 
sive, and  at  the  death  of  a  famous  chief  the  whole  tribe  prostrate 
themselves  to  their  woe. 

Mouse.  Hold  right  hand  close  to  ground  or  floor  to  represent 
height,  and  with  partially-compressed  right  hand  imitate  its  move- 
ment in  running.  Make  sign  for  Night,  and  represent  its  nibbling 
with  thumb  and  index  of  right  hand,  nibbling  two  or  three  times  the 
leg  or  some  other  part  of  body. 

Deaf-mutes  imitate  the  animal's  way  of  eating,  holding  right  hand 
near  mouth  and  making  short,  quick  motions  of  jaw. 

Move.  (To  move  camp.)  Make  sign  for  Tepee,  then,  with  hands 
in  this  position,  lower  them,  at  same  time,  by  wrist  action,  bend  right 
to  right,  left  to  left,  indicating  taking  down  the  lodge-poles;  then 
make  sign  for  Work,  for  Pack,  and  for  Advance,  or  Go.  The 
hands  are  sometimes  held  extended,  fingers  pointing  to  front,  back 
of  right  to  right,  left  to  left,  right  hand  few  inches  to  right  and  sev- 
eral to  rear  of  left,  and  then  the  hands  are  moved  with  gentle  jerks 
to  front.  This  is  used  more  in  the  sense  of  moving  after  liaving 
started  with  the  camp,  as,  "We  took  down  our  lodges,  packed  up 
and  moved  off;  while  travelling  along  many  ponies  became  exhausted 
and  were  abandoned." 

We  took  down  our  lodges,  packed  up  and  moved  off,  would  be 
expressed  by  signs  as  explained  above;  then  the  expression  "  while 


264 


MO  WING- MA  CHINE— MURDER. 


travelling  along"  would  be  expressed  by  this  sign,  though  the  signs 
given  under  Advance  would  do  nearly  as  well,  and  are  used  as  often 
as  this. 

Mo  wing-Machine.  Make  signs  for  Grass,  for  Wagon,  and  then 
hold  extended  right  hand,  back  down,  in  front  of  right  shoulder  and 
little  lower  than  waist  j  move  the  hand  sharply  to  left,  mostly  by 
wrist  action,  a  few  inches,  two  or  three  times,  as  though  cutting  with 
edge. 

Deaf-mutes  indicate  motion  of  the  scythe  with  extended  and  sep- 
arated fingers  of  right  hand  placed  on  back  of  left. 

Much.  Make  sign  for  Many.  I  have  also  seen  a  grasping,  clutch- 
ing motion  made  with  both  hands  to  indicate  MliCH. 

Deaf-mutes  sometimes  indicate  a  piling  up. 

Mud.  The  usual  sign  is  Soft.  I  have  seen  for  "  muddy  water" 
the  sign  made  for  Lifted  Up,  or  Raised  Quickly.  As  a  necessary 
consequence  to  sudden  rising  of  waters  they  must  be  muddy.  Some- 
times indicated  by  signs  for  Stirred  Up,  which  is  similar  to  that  for 
Whirlwind. 

Deaf-mutes  make  sign  for  Dirt,  and  drop  compressed  right  from 
above  down  through  left. 

Mule.  Hold  extended  hands  alongside  of  ears,  palms  to  front, 
fingers  pointing  upwards;  by  wrist  action  move  the  hands  to  front 
and  rear,  representing  motion  of  mule's  ears. 

Deaf-mutes  use  the  same  sign. 

Murder.  Make  gestures  to  represent  person,  add  signs  for  Kill 
and  By  Itself.  A  murder  is  a  "prairie  killing,"  or  "killing  by 
itself;"  no  cause  or  reason  for  the  killing;  nothing  seen  but  the 
killing ;  alone  inexcusable.  This  is  the  peculiar  metaphoric  idiom 
spoken  of  under  "a  free  gift,"  "fainting,"  "accident,"  etc.  I 
have  also  seen  signs  for  Kill,  Night,  Man,  Know,  and  No, — no  one 
knows  who  did  the  deed. 

Deaf-mutes  express  the  killing,  and  have  to  explain. 

Murder  is  considered  a  grave  and  serious  crime.  The  nature  and 
extent  of  the  immediate  punishment  following  the  offence  is  deter- 
mined by  the  friends  of  both  parties.  Should  an  attempt  be  made 
to  arrange  matters  by  presents,  which  is  frequently  done  when  public 
opinion  partially  justifies  the  killing,  a  large  lodge  is  pitched,  and  a 
feast  made  by  the  friends  and  kin  of  the  person  who  committed  the 
offence.  Four  sticks  are  driven  in  the  ground  just  back  of  the  fire, 
each  two  like  the  letter  X,  and  at  a  distance  apart  equal  to  the  length 
of  a  pipe-stem.  The  medicine-pipe  is  filled  and  laid  on  these  crossed 
sticks.  The  friends  of  the  deceased  are  brought  to  the  lodge,  fre- 
quently on  ponies,  which  are  leH,  and,  after  a  talk  and  the  distribu- 
tion of  many  presents,  the  pipe  is  lighted  and  passed  to  the  kinsfolk 
and  friends  of  the  murdered  man.  If  they  are  satisfied  and  are 
willing  to  take  no  further  action  they  take  a  whiff  at  the  pipe,  but  if 
not  satisfied  they  have  a  perfect  right  to  take  vengeance  into  their 
own  hands.  There  is  no  doubt  in  my  mind  but  that  this  custom  has 
been  the  cause  of  the  breaking  up  of  tribes ;  murder  followed  by 


MUSKRAT—MY  OR  MINE. 


265 


y  water 
necessary 
^    Some- 
)  that  for 


to  front, 
s  to  front 


for  Kii-L 
:iUing  by 
1  but  the 
ic  idiom 
'  etc.  I 
— no  one 


assassination  leading  to  the  division  of  the  nation  and  years  of  bitter, 
unrelenting  warfare. 

The  Bannacks  claimed  that  they  had  no  way  of  arranging  matters. 
A  murderer  must  suffer  the  penalty  of  his  crime,  viz.,  "  death  at  the 
hands  of  some  friend  or  kin  of  the  murdered  person." 

Among  some  tribes,  after  a  man  has  murdered  one  of  his  own 
people,  he  is  not  allowed  to  smoke  one  of  the  large  pipes,  but  usually 
has  a  small  one,  made  of  bone,  for  his  exclusive  use. 

Muskrat.  Make  signs  for  Water,  move  right  hand  as  in  Fish, 
for  Tail,  and  holding  extended  index  of  left  hand  in  front  of  body, 
other  fingers  and  thumb  closed,  rub  it  with  thumb  and  index  of 
right  hand,  to  indicate  the  hairless  tail.  Frequently  the  sign  for 
Stink  is  added. 

All  fur-bearing  animals  are  more  or  less  known  by  the  use  which 
they  make  of  them,  and  the  color  of  the  hair. 

Must.     Make  sign  for  Push. 

My  or  Mine.  Hold  closed  right  hand,  back  to  right,  in  front  of 
neck  and  close  to  it,  thumb  extended,  ball  pressing  side  of  index  at 
second  joint  and  pointing  upwards  ;  move  the  hand  slightly  to  front, 
at  same  time,  by  wrist  action,  turn  it  so  tliat  thumb  will  point  to 
front,  back  of  thumb  up.  Frequently  both  hands  are  used,  left  usually 
being  under  right  and  fixed  like  it,  given  same  movement,  and  often 
the  breast  is  simply  touched,  as  in  I. 

Deaf-mutes  press  extended  right  hand  against  left  breast. 


266 


NAME. 


N. 


Name.  Make  sign  for  Call,  and  indicate  possession  by  sign  for 
Yours,  His,  or  Mine,  as  the  case  may  be. 

Deaf-mutes  make  a  gesture  like  the  Indian  one  To  Trade,  but 
extend  with  index  finger  the  second. 

An  old  Cheyenne  explained  to  me  in  regard  'to  the  way  in  which 
they  were  named,  as  follows: 

"  When  a  child  is  first  born,  whether  a  boy  or  girl,  it  is  called  a 
baby, — a  girl  baby  or  boy  baby, — afterwards  by  any  childish  name 
until,  if  a  boy,  he  goes  to  war;  then,  if  he  'counts  a  coup,'  he  is 
named  from  something  that  has  happened  on  the  journey,  from  some 
accident,  some  animal  killed,  or  some  bird  that  helped  them  to 
success. 

"Or,  after  returning,  some  one  of  the  older  men  may  give  the 
young  man  his  name.  When  I  was  small  I  was  called  '  Little  Bird.' 
When  I  first  went  to  war  and  returned  to  camp,  the  name  of  '  Long 
Horn'  was  given  me  by  an  old  man  of  the  camp.  Then  the  traders 
gave  me  the  name  of  Tall-White-Man,  and  now,  since  I  have  become 
old,  they  (the  Indians)  call  me  Black  Pipe.  This  name  was  given  me 
from  a  pipe  I  used  to  carry  when  I  went  to  war.  I  used  to  blacken 
the  stem  and  bowl  just  the  same  as  I  did  my  face  after  these  trips, 
and  was  especially  careful  to  do  so  when  I  had  been  successful." 

In  the  earliest  savage  state,  according  to  Spencer,  "metaphorical 
naming  will  in  most  cases  commence  afresh  in  each  generation, — 
must  do  so,  indeed,  until  surnames  of  some  kind  have  been  estab- 
lished. I  say  in  most  cases,  because  there  will  occur  exceptions  in 
the  cases  of  men  who  have  distinguished  themselves.  If  'the  Wolf,' 
proving  famous  in  fight,  becomes  a  terror  to  neighboring  tribes,  and 
a  dominant  man  in  his  own,  his  sons,  proud  of  their  parentage,  will 
not  let  fall  the  fact  that  they  are  descended  from  'the  Wolf,'  nor  will 
this  fact  be  forgotten  by  the  rest  of  the  tribe,  who  held  '  the  Wolf 
in  awe  and  see  some  reason  to  dread  his  sons.  In  proportion  to  the 
power  and  celebrity  of  'the  Wolf  will  this  pride  and  this  fear  con- 
spire to  maintain  among  his  grandchildren  and  great-grandchildren, 
as  well  as  among  those  over  whom  they  dominate,  the  remembrance 
of  the  fact  that  their  ancestor  was  '  the  Wolf  ;  and  if,  as  will  occa- 
sionally happen,  this  dominative  family  becomes  the  root  of  a  new 
tribe,  the  members  of  this  tribe  will  become  known  to  themselves 
and  others  as  '  the  Wolves.'  " 

This  very  plausible  reasoning  is  not,  I  think,  founded  on  fact  to  any 
great  extent  among  the  American  savages,  so  far  as  any  testimony 
can  be  obtained  at  the  present  time,  as  a  chief's  son  does  not  neces- 
sarily inherit  the  authority  and  power  of  his  father.  The  sons  must 
become  famous  by  their  own  deeds,  their  own  bravery  in  battle,  and 


NAME. 


267 


tlieir  own  crafty  vigilance  in  stealing  ponies  from  their  enemies. 
Long  before  their  father  has  passed  away  they  may  have  made  a 
name  for  themselves  about  which  there  shines  the  lustre  of  as  great 
deeds  performed  in  war  as  ever  illuminated  his;  and  besides  the 
pride  in  the  name  made  famous  in  their  own  and  the  surrounding 
tribes  by  their  own  efforts,  they  frequently  believe  there  i?  a  special 
luck  or  medicine  in  the  name  itself.  There  are  some  cases  where 
one  son  may  be  named  after  his  father,  or  rather,  where  a  father  may, 
as  tliey  say,  give  one  of  his  sons  his  name.  This  was  the  case  with 
"Crazy  Horse"  and  "  Young-Man-Afraid-of-his-Horses."  Both  of 
these  names,  by  the  by,  have  been  improperly  interpreted.  The  first 
should  be  "  His-Horse-is  Crazy,"  the  second,  "  His-Horse-is-Afraid." 
(See  Sioux.) 

Tiie  Bannacks  and  some  other  tribes  do  not  give  names  after  either 
a  dog,  wolf,  coyote,  or  fox.  The  fathers  and  mothers  name  the  chil- 
dren, as  a  rule,  but  names  ar:  sometimes  given  from  some  peculiarity 
or  some  action  of  the  child.  The  frogs  furnish  many  names  for  the 
girls. 

A  very  peculiar  custom  obtains  with  most  of  the  tribes  in  regard 
to  the  men  telling  their  names.  When  asked  to  do  so,  an  Indian  asked 
will  not  tell  his  name,  but  the  one  alongside  of  or  with  him  will  do  it 
for  him.  The  Arapahoes  say,  in  explanation  of  this,  that  a  long  time 
ago  a  man  would  not  speak  his  name,  and  they  were  raised  in  this 
way.  The  custom  may  possibly  have  grown  out  of  modesty.  Being 
named  for  a  brave  deed,  in  speaking  it  he  appeared  to  boast ;  if 
named  because  of  some  deformity  or  peculiarity,  he  was  ashamed  to 
mention  it. 

I  have  sometimes  thought  the  custom  grew  out  of  the  fact  that  all 
Indians  of  any  importance  in  a  camp  are  well  known  by  name,  and 
to  ask  it  is  to  question  his  standing.  The  same  diffidence  or  reluc- 
tance is  seen  in  young  men  relating  their  experience  when  sent  on 
any  important  mission, — they  tell  their  story  in  a  low  tone  to  some 
older  man,  who  relates  it  to  the  listener. 

Mr.  Dunbar  says  that  the  Pawnee  children  were  named  by  their 
parents  soon  after  birth.  In  the  selection  of  names  they  did  not 
seem  to  be  particularly  solicitous,  usually  taking  such  as  most  readily 
suggested  themselves, — Turtle,  Fox,  Beaver,  etc. ;  or  from  some 
])eculiarity  early  noticed, — Blackey,  Whitey,  etc. ;  or  after  some  dis- 
tinguished person.  A  great  many  names  were  originally  mere  nick- 
names, suggested  by  some  physical  mark  or  deformity, — Big  Nose, 
Redhead,  Humpback,  etc.  Many  of  these  names  were  so  appropri- 
ate that  they  lasted  through  life,  though  the  person  might  have 
another  name  familiar  to  all. 

After  performing  any  special  exploit,  a  man  had  a  right  to  change 
bis  name,  if  he  preferred.  Names  were  sometimes  thus  changed 
several  times  during  life.  The  first  such  occasion  was  a  great  event 
with  a  brave.  The  new  name  might  be  chosen  as  commemorative 
of  the  exploit  performed,  but  not  necessarily.  For  instance,  a  chief 
succeeded  in  stealing  a  number  of  horses.     As  it  happened  several 


268 


NARRO  W—NA  VA  JO. 


of  the  horses  were  sj)otted,  accordingly  he  took  the  name  Spotted 
Horse.  Sometimes  the  name  was  derived  from  an  individual  char- 
acteristic, as  Black  Warrior,  Angry  Chief,  etc.  But  quite  usually 
the  new  name  was  selected  from  mere  caprice  or  with  an  idea  of  its 
special  |)ersonal  fitness,  as  Shooting-Fire,  Gray  Eagle,  Cliief-ofMcii, 
etc.  When  the  name  was  finally  decided  upon,  in  order  to  have  it, 
as  it  were,  officially  sanctioned,  a  crier  was  hired,  by  the  bestowal  of 
a  horse  or  other  adequate  compensation,  to  proclaim  throughout  the 
band  that  the  person  in  question  (giving  his  old  name)  should  hence- 
forth be  known  as  (giving  the  new  name).  Tiie  formula  used  in 
making  the  announcement  was  quite  prolix,  and  but  few  of  the 
criers  were  able  to  go  through  it  correctly. 

Narrow.     Make  sign  for  Few. 

Navajo  (Indian).  Make  sign  for  Work  or  Make,  for  Blanket, 
and  for  Striped. 

In  their  flocks  of  sheep  and  goats,  herds  of  ponies,  cattle,  and 
mules,  in  their  fruit  orchards,  in  their  manufacture  of  blankets  and 
other  wearing  apparel,  and  in  their  extensive  cultivation  of  tiie  soil, 
they  present  a  remarkable  contrast  to  the  surrounding  tribes.  They 
may  be  said  to  have  reached  an  advanced  state  or  period  of  bar- 
barism, and  still  they  stubbornly  insist  on  going  their  own  way, 
obstinately  holding  to  their  own  customs,  habits,  and  beliefs. 

They  number,  according  to  the  agent's  report,  some  sixteen  thou- 
sand, and  have  ever  been  credited  with  being  intelligent  and  warlike. 
They  have  had  so  much  intercourse  with  the  Mexicans  that  nearly 
all  of  them  understand  and  speak  the  Mexican  language. 

The  blankets  manufactured  by  them  are  highly  prized  by  the 
Plains  Indians,  who  have  ever  been  ready  and  willing  to  pay  a  large 
price  for  them.  The  country  they  inhabit  is  well  adapted  to  a  de- 
fensive warfare,  and  their  offensive  operations  against  the  Mexicans 
in  former  years  were  carried  on  wit-li  such  energy  and  savage  cruelty 
that  they  may  be  said  to  have  created  a  reign  of  terror  in  that 
region.  They  also  committed  many  depredations  against  the 
Pueblos  and  New  Mexican  settlers. 

Their  myth  in  regard  to  their  origin,  like  the  Mandans,  claims 
that  they  came  out  of  the  earth.  Tradition  would  indicate  that 
they  migrated  from  the  northeast.  They  are  considered  a  branch 
of  the  Apache  tribe,  their  language  being  nearly  like  the  Jicarilla 
Apaches.  "They  do  not  live  in  houses  built  of  stone,  as  has  been 
represented,  but  in  caves,  caverns,  and  fissures  of  the  cliffs,  or  in  the 
very  rudest  huts,  hastily  constructed  of  branches  of  cedar-trees,  and 
sometimes  of  flat  stones  for  small  roofs."  These  huts  are  abandoned 
as  their  flocks  and  herds  change  their  grazing-ground,  and  then  are 
rebuilt  and  reoccupied  by  the  herders  of  the  next  flock  or  herd 
which  appears. 

Before  New  Mexico  became  a  part  of  the  United  States  little  or 
nothing  had  been  done  to  subjugate  these  people.  Their  depreda- 
tions led  to  an  expedition  against  them  in  1846,  another  in  1849, 
and  Colonel  Sumner  established  a  post  (Fort  Defiance)  in  the  midst 


NEAR—NEZ  PERCE. 


269 


of  their  country  in  1851,  which  has  exercised  a  great  influence  for 
peace.  They  will  not  occupy  a  lodge  or  house  where  a  person  has 
died,  but  destroy  it  by  fire.  There  are  many  wealthy  Navajos  who 
have  numerous  servants  or  dependants,  and  they  formerly  h;;ld  their 
cai)tives  as  slaves. 

Near.  Make  sign  for  Close,  if  meaning  not  far  off,  or  sign  for 
Fkw  or  Small,  if  expressing  near  each  other. 

Deaf-mutes  hold  extended  left  hand  in  front  of  body,  fingers 
pointing  to  right.  Hold  extended  right  hand,  fingers  pointing  to 
It'ft,  some  inches  beyond  left  j  draw  the  right  hand  so  that  its  palm 
will  be  near  back  of  left. 

Needle.     Make  sign  for  Sew. 

Deaf  mutes  use  same  sign.  They  also  sometimes  imitate  motion 
of  threading  same. 

Negro.  Conception  :  Black  white  man.  Make  sign  for  White 
Man  and  then  sign  for  Black.  Sometimes,  with  tips  of  fingers 
and  thumb  of  right  hand,  motion  of  kinking  hair  by  twisting  is 
made,  usually  on  right  side  of  head. 

Tiiere  is  no  prejudice  against  the  colored  race,  and  some  tribes 
are  quite  fond  of  them  ;  particularly  is  this  the  case  with  the  Crows. 
This  feeling  may  date  from  the  time  when  one  became  quite  a  chief 
among  them.  Indian  women  seem  specially  fond  of  negroes,  and 
they  have  no  trouble  in  getting  Indian  wives.  They  have,  however, 
mixed  but  very  little  with  the  Plains  Indians. 

Deaf-mutes  press  nose  with  index  of  right  hand.  (Flattened  noses.) 

Nephew.     Make  signs  for  brother's  or  sister's  son. 

Deaf-mutes  make  sign  for  letter  N  at  right  side  of  face. 

New.     Make  sign  for  Close  or  Near. 

Deaf  mu  es  make  a  sign  very  like  their  sign  for  Wonderful,  only 
do  not  raise  right  hand  so  much. 

Next  Year.  It  is  necessary  to  indicate  the  season.  Suppose  one 
■■peaking  in  the  winter  wishes  to  say  "next  summer,"  make  signs 
lor  Winter,  for  Finished,  and  for  Grass,  holding  hands  pretty 
high,  so  as  to  indicate  the  grass  as  at  full  length  or  height.  If  one 
is  speaking  in  the  summer,  make  signs  for  Autumn,  Winter,  and 
Finished,  then  denote  the  season.     (See  Year.) 

Deaf  mutes  make  their  sign  for  Year,  then  carry  right  hand  over 
left,  and  place  palmar  surface  against  back  of  left  for  Next. 

Nez  Perce  (Indian).  Hold  right  hand,  back  to  riglu,  in  front 
of  right  cheek  and  close  to  it,  index  finger  extended  and  pointing 
to  left,  its  tip  little  to  right  of  and  little  lower  than  nose,  other 
fingers  and  thumb  closed ;  move  the  hand  to  left,  back  of  index 
passing  under  and  close  to  nose. 

1  lie  above  is  the  usual  gesture,  and  so  generally  used  that  it  can 
properly  be  called  the  tribal  sign ;  but  I  have  also  seen  the  cartilage 
of  the  nose  seized  with  the  thumb  and  index  finger  of  the  right  hand 
to  denote  the  tribe,  and  the  Blackfeet  sometimes  make  the  sign  for 
Powder,  on  account,  as  they  claim,  of  their  excessive  use  of  a 
Uuish-black  paint.     They  are  also  known  as  fish-eating  people  by 


270 


NEZ  PERCE. 


the  Plains  Indians.  The  Pierced-Noses,  so  named  by  the  Frenrh, 
on  account  of  nasal  ornaments  worn  by  those  first  seen,  call  them- 
selves Sahaptins.  The  custom  of  piercing  the  nose  and  wearing  a 
ring  as  an  ornament  has  long  since  died  out,  and  there  is  a  great 
deal  of  doubt  whether  it  was  ever  generally  practised  by  liiis  tribe. 
The  Sahaptins  and  the  confederated  tribes  known  as  Flatheads 
marked,  geographically,  the  western  limit  of  the  buffalo  range  in 
former  times,  and  they  also  might  be  consitlered  as  the  advanced 
guard,  to  the  east,  of  the  fish-eating  Indians  of  the  Pacific  slope; 
they  subsisting  themselves  both  by  hunting  and  fishing. 

For  many  years  these  tribes  regularly  crossed  the  mountains  and 
went  down  on  the  plains  once  or  twice  a  year  to  hunt  buffalo.  Since 
the  advent  of  the  whites  their  own  country  has  not  abounded  in 
large  game,  and  their  constant  practice  in  hunting  small  aniniah 
made  them  excellent  marksmen.  Roots  and  berries  formerly  formed 
no  inconsiderable  portion  of  their  food.  The  men  usually  did  the 
hunting  and  fishing,  while  the  women  dug  the  roots,  picked  the  ber- 
ries, prepared  the  food;  in  fiict,  did  about  all  the  rest  of  the  work, 
The  Nez  Perces,  with  their  high  cheek-bones,  straight  black  hair, 
and  copper-colored  complexion,  come  much  nearer  the  tyi)ical 
Indian  of  America  as  pictured  by  early  writers  than  any  I  have  ever 
met.  They  mark  the  line  where  Indian  tribes  held  slaves, — none 
of  the  Plains  Indians  proper,  except  it  be  the  Comanches,  ever  prac- 
tised it.  They  have  for  many  years  been  noted,  even  among  the 
surrounding  tribes,  for  the  number  and  fleetness  of  their  ponies. 

"  In  character  and  in  morals,  as  well  as  in  physique,  the  inland 
native  is  almost  unanimously  pronounced  superior  to  the  dweller  on 
the  coast.  The  ext-itement  of  the  chase,  of  war,  and  of  athletic 
sports  ennobles  the  mind  as  it  develops  the  body;  and  although 
probably  not  by  nature  less  indolent  than  their  western  neighbors, 
yet  are  these  natives  of  the  inte-ior  driven  by  circumstances  to 
habits  of  industry,  and  have  mucl:  less  leisure-time  for  the  cultiva- 
tion of  the  lower  forms  of  vice.  As  a  race,  and  compared  with  the 
average  American  aborigines,  they  are  honest,  intelligent,  and  pure 
in  morals.  Travellers  are  liable  to  form  their  estimate  of  national 
character  from  a  view,  perhaps  untair  and  prejudiced,  of  the  actions 
of  a  few  individuals  encountered ;  consequently  qualities  the  best 
and  the  worst  have  been  given  by  some  to  each  of  the  nations  now 
under  consideration.  For  the  best  reputation  the  Nez  Perces,  Flat- 
heads,  and  Kootenays  have  always  been  rivals.  Their  good  qualities 
have  been  praised  by  all,  priest,  trader,  and  tourist. 

"  Honest,  just,  and  often  charitable ;  ordinarily  cold  and  reserved, 
but  on  occasions  social  and  almost  gay;  quick-tempered  and  re- 
vengeful under  what  they  consider  injustice,  but  readily  appeased  by 
kind  treatment ;  cruel  only  to  captive  enemies,  stoical  in  the  en- 
durance of  torture,  devotedly  attached  to  home  and  family,  these 
natives  probably  came  as  near  as  it  is  permitted  to  flesh-and-blood 
savages  to  the  traditional  noble  red  man  of  the  forest  sometimes  met 
in  romance.  -.  >    . 


NIGHT— NUMBER. 


271 


the  French, 
,  call  them- 
fl  wearing  a 
re  is  a  great 
ly  iliis  tribe, 
IS  Flatheadi 
lo  range  in 
le  advanced 
icific  slope; 

»iintains  and 

'falo.      Since 

ihounded  in 

nail  animals 

nerly  fornied 

lally  did  tlie 

:ked  the  her- 

af  the  work, 

black  hair, 

the   typical 

'  I  have  ever 

laves, — none 

s,  ever  prac- 

I  among  the 

r  ponies. 

;,  the  inland 

e  dweller  on 

1  of  athletic 

nd  although 

neighbors, 

instances  to 

the  cultiva- 

•ed  with  the 

t,  and  pure 

of  national 

the  actions 

jes  the  best 

lations  now 

rerces,  Flat- 

|od  qualities 

Jid  reserved, 
led  and  re- 
jippeased  by 

in  the  en- 
|mily,  these 

-and-blood 
betimes  met 


"It  is  the  pride  and  boast  of  the  Flathead  that  his  tribe  has 
never  shefl  the  blood  of  a  white  man.  Yet  none,  whatever  their 
tri!)e,  could  altogether  resist  tlie  temi)tation  to  steal  horses  from  their 
neighbors  of  a  different  tribe,  or  in  former  times  to  pilfer  small  arti- 
cles,-wonderful  to  the  savage  eye,  introduced  by  Europeans.  Many 
have  been  nominally  converted  by  the  zealous  labors  of  the  Jesuit 
fathers  or  Protestant  missionaries,  and  several  nations  seem  to  have 
actually  improved  in  material  condition,  if  not  in  character,  under 
their  change  of  faith."     {Bancroft.^ 

The  Nez  Perces  maintained  peaceable  relations  with  the  whites 
from  their  first  discovery  until  1S77.  Lewis  and  Clarke  were  kindly 
receiveil  by  tiiem  in  1805,  and  Ca[)tain  Bonneville  was  cordially  wel- 
comed in  1832-33.  In  1835,  Governor  Stevens  concluded  a  liberal 
treaty  with  tliese  i)eoj)le,  giving  them  an  immense  tract  of  country 
for  a  reservation  ;  this  was  confirmed  by  the  United  States  Senate. 
In  1863  the  encroachments  of  the  whites  made  it  necessary  to  throw 
Ojjcn  a  portion  of  this  country  to  settlement.  This  action  created 
a  diversion  among  the  Indians;  those  who  would  not  agree  ti  ."'is 
new  treaty  were  called  Non-Treaty  Indians,  and  these,  led  by  Chief 
Joseph,  made  an  outbreak  in  1877.  The  remnant  of  his  followf^r. , 
tiiose  left  by  defeat  in  war  and  disease  in  peace,  are  located  i*^  what 
is  called  a  sub-agency,  on  Sha-kas-kia  Creek,  some  twelve  n;  ,  from 
the  Ponca  Agency,  Indian  Territory.  The  Indian  account  of  this 
war  and  its  results  i--  r  *  letic  beyond  description. 

Night.  Conception  :  Earth  covered  over.  Bring  extended  hands, 
backs  up,  wt':  out  in  front  of  body,  fingers  pointing  to  front,  right 
hand  very  little  higher  than  left,  hands  about  height  of  breast  and 
several  inches  apart ;  move  the  right  hand  to  left,  left  to  right,  turn- 
ing hands  slightly  by  wrist  action,  so  that  fingers  of  right  hand  point 
to  left  and  front,  left  hand  to  right  and  front,  terminating  movement 
when  wrists  are  crossed.  Darkness,  as  I  have  said,  seems  to  be  con- 
sidered a  material  thing  by  Indians;  it  spreads  over  the  earth  like 
two  huge  blankets.  I  have  also  seen  sign  made  to  denote  sun  setting 
for  night. 

No.  Hold  extended  right  hand,  back  up,  in  front  of  body,  fingers 
pointing  to  left  and  front ;  move  the  hand  to  right  and  front,  at  same 
time  turning  hand,  thumb  up,  so  that  back  of  hand  will  be  to  right 
and  downwards;  the  hand  is  swept  into  its  position  on  a  curve. 

Deaf-mutes  shake  the  head. 

Noon.     Indicate  the  position  of  the  sun. 

Notify.     Make  sign  for  Tell,  or  Talk,  or  Call. 

Deaf-mutes  swing  right  hand  under  left  from  mouth  ;  make  then 
sign  for  Attention,  and  also  for  Speak. 

Now.  Bring  extended  index  finger  of  right  hand,  back  to  right 
and  pointing  upwards,  other  fingers  and  thumb  closed,  in  front  of 
face  about  eight  inches,  and,  without  stopping,  carry  it  a  little  to 
front;  then  stop  with  trifle  of  a  rebound.  Sometimes  sign  for 
Hurry  is  made. 

Number.    See  Count. 


272 


OA  Til— OG  ALALIA. 


o. 


Oath.  Pointiiig  to  the  zenith  and  the  earth  imposes  the  obligation 
of  an  oatli  witli  many  tribes.  'I'lnis,  swearing  by  the  Great  Spirit 
and  the  earth,  and  even  holding  \\\)  the  right  hand,  is  very  generally 
understood  at  the  jiresent  day.  The  latter  would  be  tailed  "the 
white  man's  way"  by  the  Indians. 

'I'hc  Coinanciie  oath  is  by  the  sun  and  earth,  and  sometimes,  to 
make  it  very  strong,  the  oath  is  made  early  as  the  sun  is  rising,  am! 
a  knife  is  put  in  the  ashes  ancl  drawn  between  the  lips.  If  the  man 
is  swearing  falsely,  there  will  be  blood  on  the  knife  as  it  is  drawn 
through  the  second  time. 

'riie  Mandans  swear  by  the  moon  or  stm. 

Some  tribes  have  no  special  way  of  adding  sacredness  to  the  given 
word.  The  special  ceremony  gone  through  to  receive  the  report  of 
scouts  sent  for  game  or  look  after  the  enemy  partakes  strongly  of  the 
chanu'ter  of  an  oath.  (See  ScouT.)  Some  tribes  swear  by  the  sun, 
the  earth,  and  then  kiss  any  sharp  instrument,  like  an  arrowhead  or 
knife.  If  the  truth  is  not  told,  death  is  inflicted  with  whatever  is 
kissed. 

Deaf-mutes  pass  extended  right  iiulex  from  mouth  to  front,  and 
then  hold  extended  right  hand  well  above  head,  to  front  and  right. 

Obey.  Make  sign  for  Listen,  usually  indicating  the  passing  of 
the  words  "  through  and  through."  Very  many  Indians  use  a  Ibrni 
of  expression  illustrated  by  these  sentences:  "  I  will  obey  you"  is 
rentlered  by  "  I  will  listen  to  your  words  ;'''  "They  refused  to  do  as 
you  ordered,"  by  ^'They  would  fiot  listen  ;^*  or  might  sometimes  say, 
'''They  had  no  ears.'' 

Ocean.  Make  signs  for  Water  and  for  Wide  or  Broad,  and 
sometimes  spread  out  the  hands,  as  in  Prairie. 

Deat-mutes  use  about  the  same  signs. 

Officer.     Make  sign  for  Chief. 

Deaf-mutes  touch  right  shoulder  with  right  hand  for  an  army 
officer;  make  sign  for  Ship  in  addition  for  naval  officers  j  indicate 
the  badge  for  a  police  officer,  etc. 

Often.  Hold  left  forearm  horizontally  in  front  of  left  shoidder, 
height  of  breast  and  pointing  to  front ;  touch  left  forearm  several 
times,  commencing  at  wrists  with  side  of  extended  right  index,  other 
fingers  and  thumb  closed,  back  of  right  hand  outwards,  right  index 
raised  and  lowered  at  about  right  angles  to  left  forearm. 

Ogalalla  (Band  of  Sioux).  Conception  :  Throwing  dirt,  dust,  or 
ashes  in  tiie  face.  Make  sign  for  Sioux,  for  DusT,  Dirt,  or  Ashes, 
and  then  liold  closed  right  hand,  back  out,  well  out  in  front  of  face; 
move  hand  towards  face ;  at  same  time  exteiid  and  separate  with  a 


OJinWAY—OLD. 


273 


L-at  Si)irit 
giMH-rnlly 
led   "the 

etimcs,  to 

ising,  ami 

■  the  man 

is  drawn 


tlie  given 
I  report  of 
igly  of  the 
>y  the  sun, 
nv-liead  or 
'hatever  is 

front,  and 
nd  right. 
)assing  of 
luse  a  form 
7  you"  is 
il  to  do  as 
ftimes  say, 

\okV),  and 


an  army 
|;  indicate 

shoulder, 
Im  several 

lex,  other 
|ght  index 

\,  dust,  or 
)r  Ashes, 

It  of  face ; 

Ite  with  a 


partial  snap  the  tliunib  and  fingers.     Very  frequently  the  sign   for 
l)usT,  Dirt,  or  Ashes  is  omitted. 

'I'here  are  several  stories  told  of  the  manner  in  which  this  power- 
ful hianch  of  the  Sioux  family  received  its  name.  'I'lie  most  rehahle 
is  that  two  chiefs  disagreed  on  some  subject  under  discussion,  when 
one  told  the  other  that  if  he  persisted  he  wouhl  throw  some  dirt  or 
aslies  on  his  face.  Holding  to  and  still  expressing  his  views,  the 
dirt  or  ashes  were  thrown,  and  his  followers  wx-re  ever  after  c.dh'd 
"liiosewho  had  dirt  or  ashes  thrown  in  their  faces,"  fretpienlly 
sini|)ly  "  Had  Faces."  Tiie  word  means  "  throwing  at  or  uito." 
Nearly  all  of  the  band,  several  thousand  in  number,  are  at  I'ine 
Rid^'e  Agency,  Dakota.     (See  Sioux.) 

Ojibway.     See  Ciiii'pf-.wa. 

Old.  C'onception  :  Walking  with  stick.  Hold  closed  right  hand, 
b;i(  k  to  right,  about  twelve  inches  in  front  of  right  shoulder,  about 
lu'iglit  of  breast  ;  move  the  hand  a  little  upwards,  to  front,  down- 
wards and  back  into  its  first  position  on  small  curve,  repeating  mo- 
tion. Sometimes  the  gesturer  bends  or  stoojjs  a  little  in  making  the 
gesture,  but  not  commonly.  The  Fiathcads  and  Hhickfeet  make  tiic 
gesture  witli  both  hands,  bringing  left  near  right,  and  holding  hands 
(luite  near  body  in  making  the  motion,  as  though  both  hands  grasped 
a  cane  and  used  it  in  this  way.  Among  many  tribes  the  old  pcojjlc 
are  treated  at  times  with  indifference  and  neglect.  The  old  women 
particidarly  lead  a  hard  and  cruel  life,  and  are  little,  if  any,  better 
than  beasts  of  burden,  and  seem  to  take  it  as  a  matter  of  (  ourse  that 
lliey  should  laboi  constantly.  The  hard  work,  constant  exposure, 
and  reckless  disregard  of  any  precaution  to  protect  them  from  the 
in(  leniencies  of  the  weather  cause  them  all  to  grow  prematurely  old 
and  withered,  seamed,  wrinkled,  wretched.  They  usually  look  for- 
ward to  death  with  feelings  more  of  pleasure  than  of  ])ain.  I  iiave 
heard  many  of  the  men  express  regret  that  they  had  not  been  killed 
in  battle  while  still  young.  A  very  old  man  of  the  Blackfeet  nation 
once  said  to  me  that  he  thought  the  Great  Spirit  must  have  forgotten 
him. 

As  age  approa(dies  tliey  abandon  the  war-path,  give  up  borsc- 
stealing,  and  seek  what  little  comfort  they  can  get  in  eating  and 
smoking.  In  some  rare  cases  Indians  reach  a  very  great  age,  but  as 
a  rule  the  average  is  not  equal  to  that  of  the  white  race.  I  saw  an 
.'vrapahoe  woman  who  was  one  hundred  and  fourteen,  and  a  Red 
River  half-breed  woman  who  was  one  hundred  and  thirteen.  The 
latter,  when  I  saw  her,  was  building  a  fire  with  which  to  cook  her 
supper,  and  though  wrinkled  and  bent  was  yet  quite  active  and 
strong.  The  comforts  and  respect  which  cluster  about  the  gray 
hairs  of  an  honorable  ok;,  age  in  civilization  are  rarely  found  paral- 
leled in  barbarism.  Never  having  accumulated  sufficient  property 
to  maintain  them,  or  having  given  away  what  they  had,  they  be(  ome 
a  burden  upon  the  charity  of  their  kinsfolk,  and,  as  a  rule,  death  is 
a  most  welcome  visitation,  relieving  them  from  the  most  wretched 
condition  of  hunter  life.     Though,  as  I  have  ntated,  it  seems  to  be 

18 


™!!W"!«!»"WW" 


274 


OPPOSITE—  0  TTEP. 


tlie  universal  sentiment  that  it  is  better  to  be  killed  while  young,  yet 
the  most  of  them,  notwithstanding  this  constant  assertion  and  ap- 
parent belief,  take  great  trouble  and  care  to  reach  old  age ;  and  I 
liave  noticed  that,  as  a  rule,  the  more  chances  an  Indian  has  taken 
wiiere  he  risked  his  life,  the  more  anxious  he  is  not  to  take  any  more. 
I  mean  by  this,  that  though  perhaps  brave  and  rash  when  young,  a 
little  age  entirely  corrects  the  evil,  if  it  can  be  so  called. 

Opposite.  Hold  extended  index  fingers  opposite  each  other,  in 
front  of  body,  at  same  height,  other  fingers  and  thumbs  closed; 
the  right  index  here  represents  one  object,  left  anotiier ;  hold  the 
hands  so  as  to  convey  the  relative  position  of  the  objects,  and  in  all 
conversations  in  the  sign  language  this  is  a  general  rule  which 
should  be  carefully  followed,  accurately  representing  objects  and 
movements. 

Deaf-mutes  use  the  same  sign. 

Osage  (Indian).  Conception  :  Shaved  heads.  Bring  backs  of 
extended  hands,  fingers  pointing  to  rear  and  slightly  upwaras,  along- 
side of  head  ;  move  hands  downwards,  as  though  cutting  hair  witli 
lower  edges  of  hands ;  repeat  motion.  Frequently  only  right  hand 
is  used.  Tiiis  is  the  general  sign  for  Osages,  Sacs  and  Foxes,  and 
otiier  tribes  who  shaved  off  the  iiair,  except  a  toft  near  the  crown. 

Otter.  Conception:  Dressing  or  decorating  hair.  Hold  right 
hand,  back  about  outwards,  little  to  right  of  right  cheek,  index, 
second  finger,  and  thumb  extended,  thumb  resting  against  inner  sur- 
face of  index  and  second  fingers,  others  closed;  lower  the  hand,  tips 
of  extended  fingers  describing  a  small  spiral  curve.  Some  Indians 
add  sign  for  Long  Tail  of  Animal,  and  the  Crows  make  a  gesture 
very  like  that  for  Fish.  There  is  a  general  custom  among  nearly  all 
Plains  Indians,  and  some  of  those  who  live  in  the  mountains,  like 
the  Utes,  in  regard  to  the  use  of  the  otter-skin.  Strips  are  worn 
round  the  wrists,  around  the  body,. over  the  shoulder,  twisted  into 
the  hair  and  scalp-lock,  put  on  quivers,  and  among  many  tribes  it  is 
used  by  nearly  all  the  men  to  wrap  the  braids  of  hair  that  fall  down 
on  eacli  side  of  the  face.  So  common  has  this  become  that  from  it 
the  sign  for  the  animal  has  been  derived. 

Sometimes  so  great  is  the  attachment  and  so  powerful  the  super- 
stition in  regard  to  a  particular  piece,  that  it  is  handed  down  from 
father  to  son  for  many  generations  as  a  special  charm. 

There  is  an  old  tradition  among  the  Arapahoes  that  a  young  man 
went  to  the  top  of  a  high  bluff,  fasted  for  several  nights  and  days, 
and  was  rewarded  with  a  vision  or  dream,  which  told  him  that  if  he 
would  go  down  to  the  stream  which  wound  about  the  base  of  tlie 
hill,  he  would  find  an  animal  whose  skin,  if  worn,  would  protect  the 
wearer  from  harm.  He  went,  found  the  animal,  killed  it,  and  ever 
since  they  have  worn  strips  of  this  skin,  as  a  charm  to  paralyze  had 
and  st.'^engthen  good  luck.  Not  only  is  the  otter-skin  used  for  its 
supernatural  |)ower,  but  because  it  looks  well,  is  the  fashion,  is  prized, 
and  a  young  man  would  hardly  consider  himself  well  dressed  did  he 
not  have  his  hair  wrapped.     So  great  is  the  demand  for  these  skins 


OUTSIDE— OWL. 


275 


for  this  purpose  that  many  Indian  traders  have  them  in  their  regular 
invoice  of  goods  from  the  East. 

The  Comanches  and  Kiowas  do  not  use  the  "ottor-skin  twists" 
so  much,  priding  themselves  more  on  ear-ornaments,  pipe-clay, 
breastplates,  and  the  artistic  use  of  paints. 

Outside.  Make  proper  sign  for  the  object  which  is  to  he  repre- 
sented as  outside  of  the  tepee,  house,  camp,  or  whatever  it  may  be  ; 
then  the  proper  sign  for  either  of  these;  and  then,  still  holding  the 
left  hand  in  position,  make  the  sign  for  Sitting,  Standing,  or 
Lying,  with  right  hand,  near  left,  but  outside  of  the  tepee,  camp,  etc. 

In  making  the  sign  for  an  object,  the  object  is  supposed  to  be 
where  the  air-picture  marks  it,  and  it  is  thus  easy  to  establish  the 
relative  position  of  things. 

Deaf-mutes  make  a  general  outline,  and  then  note  outside  of  this. 

Over.  To  cross  over,  see  Cross.  On  the  other  side,  over  the 
river,  etc.,  see  Across. 

Deaf-mutes  use  about  the  same  signs. 

Overtake.  Hold  left  band,  palm  outwards,  well  out  in  front  of 
body,  fingers  extended,  touching,  and  pointing  upwards  and  slightly 
to  front  (represents  party  or  object  in  advance);  bring  right  hand 
near  body,  palm  outwards,  index  finger  extended  pointing  upwards 
and  slightly  to  front;  move  the  right  hand  out  till  it  touches  left. 

Deaf-mutes  make  the  same  sign. 

Owl.  Conception  :  Big  eyes.  Make  sign  for  Bird  ;  then  bring 
the  curved  index  and  thumbs  of  both  hands  over  and  around  the 
eyes,  other  fingers  closed.  Sometimes  the  extended  index  fingers 
are  heid  up  alongside  of  temple  to  denote  the  horns,  and  I  have  also 
seen  the  sign  for  Night,  and  the  hooting  of  the  owl  imitated. 

Deaf-mutes  use  the  same  sign. 


-a^w^^'wpw^w 


276 


PACK— PAINT. 


P.  . 

Pack.  Hold  partially-compressed  left  hand,  back  to  left,  in  front 
of  body,  fingers  pointing  to  front,  thumb  extended  and  side  pressed 
against  palmar  surface  of  index  ;  bring  partially-compressed  right 
hand  and  place  palm  against  left  thumb,  fingers  pointing  to  front; 
raise  the  right  hand  and  place  palm  against 'upper  part  of  back 
of  left,  inner  surface  of  fingers  of  right  hand  resting  against  back  of 
these  of  left;  raise  hand  and  carry  to  first  position,  then  raise  and 
carry  to  second  ;  these  motions  are  executed  briskly.  The  left  hand 
here  represents  the  animal,  right  the  packs  or  bundles  placed  on  each 
side,  as  well  as  the  throwing  of  them  into  i)osition.  This  sign  is  also 
used  to  express  the  idea  of  saddling  an  animal. 

Deaf-mutes  indicate  the  putting  of  things  into  a  trunk  or  bag. 

Long  before  the  Indians  had  ponies  the  women  packed  their  dogs, 
and  the  knack  may  almost  be  called  an  inherited  quality.  It  requires 
great  skill  to  properly  pack  an  ordinary  Indian  load  on  any  pony, 
and  even  with  the  greatest  care  sore-backed  ponies  are  common. 

Pack.ng  is  woman's  work,  and  as  a  consequence  the  men  are  not 
very  proficient. 

Paddle.     Make  sign  for  Boat.  ^    ' 

Deaf-mutes  use  the  same  sign. 

Paint.  Rub  the  cheeks  and  front  of  face  with  palm  of  right  hand, 
fingers  extended. 

Deaf-mutes  rub  or  stroke  the  left  palm  with  palm  and  back  of  ex- 
tended right  hand,  muchasa  paint-brush  is  used  in  painting  wood-work. 

The  Indians  have,  without  mucli  doubt,  been  called  red  men 
on  account  of  the  universal  custom  of  painting  their  faces  and 
bodies,  and  for  this  purpose  they  used  fine  clays  containing  differ- 
ent oxides  of  iron.  Since  the  establishment  of  their  trading  stores 
they  purchase  these  ochres  to  a  great  extent,  but  usually  have  some 
of  a  similar  character  wliich  they  have  themselves  found.  Some 
advantages  are  claimed  in  the  use  of  these  ])aints  as  a  protectii  i; 
against  the  rigors  of  climate,  both  the  icy  winters  of  the  Nortli 
and  the  torrid  summers  of  the  South,  but  it  is  also  used  because  of 
their  superstitions  in  regard  to  it,  viz.,  that  it  is  conducive  to  good 
luck,  and  that  its  original  use  was  in  obedience  to  the  direct  com- 
mand of  God.  In  applying  it,  an  Indian  puts  a  little  ochre  and 
grease  in  the  palm  of  the  hand,  and  then  the  palms  are  rubbed  to- 
gether to  thoroughly  mix  and  obtain  the  proper  consistency  ;  this  is 
used  for  the  "flat  tints,"  and  the  stripings  and  fancy  touches  are  put 
on  afterwards.  Some  Indians  take  more  kindly  to  a  particular  color, 
imagining  that  it  gives  better  luck  than  another.  When  the  paint 
is  rubbed  on  the  face  the  eyes  are  closed,  so  that  the  lids  may  have 
their  full  share,  and  it  may  be  for  this  reason  that  some  tribes  pull 


PAINT. 


277 


,  in  front 
e  pressed 
sed  right 
to  front ; 
of  bacl; 
it  back  of 
raise  and 
left  hand 
d  on  each 
gn  is  also 

rbag. 
heir  dogs, 
[t  requires 
any  pony, 
nmon. 
:n  are  not 


ght  hand, 

ack  of  ex- 
ood-work, 
red  men 
faces   and 
ng  differ- 
ing stores 
ave  some 
Some 
rotectitM; 
le   Norti; 
because  of 
to  good 
ect  com- 
hre  and 
ubbed  to- 
;  this  is 
es  are  put 
lar  color, 
the  paint 
may  have 
ribes  pull 


3C1 


out  the  eyelashes,  as  these,  by  holding  an  extra  allowance,  might 
cause  irritation  of  the  eyes.  The  skin  of  many  Indians'  faces,  espe- 
cially that  of  the  nose,  often  becomes  full  of  little  holes,  caused,  no 
doubt,  by  the  paints  used.  The  squaws  ordinarily  use  red  for  the 
cheeks,  and  a  bright  vermilion  does  add  to  their  beauty,  or  rither,  in 
a  way,  hides  their  ugliness;  a  perpetual  atmosphere  of  smoke,  grease, 
and  dirt,  with  such  accessories  as  long  and  fatiguing  rides,  severe 
work,  and  rough  food,  is  not  conducive  to  female  beauty.  War-paint, 
so  called,  is  only  an  excessive  use  of  any  color.  After  returning  from 
an  expedition  most  tribes  paint  the  fiices  black  of  those  who  have 
been  out,  that  being  the  color  for  rejoicing.  Frequently  these 
ochres  are  rubbed  over  the  uppers  of  moccasins  and  on  clothing, 
and  at  their  dances  horseshoe-marks  are  painted  on  the  body  or  on 
the  clothing,  and  the  pony  is  also  decorated  in  this  way.  If  one  has 
been  wounded,  the  place  of  the  wound  is  glaringly  represented  by 
red  paint  on  their  historical  pictures. 

The  Cheyennes  claim  that  they  received  their  orders  in  regard  to 
the  use  of  paint  direct  from  the  "  old  woman"  in  the  cave,  who  gave 
them  corn,  tobacco,  etc.  When  painting  for  war  they  use  many 
stripes  and  rings  of  different  colors,  but  on  returning  only  black- 
colored  paint  is  used.  For  courting,  they  claim  that  they  paint 
themselves  as  handsomely  as  possible. 

Michelle,  chief  of  the  Fend  d'Oreilles,  said  to  me,  "  I  do  not  know 
exactly  why  we  use  paint.  Wiien  I  was  young  many  kinds  were  used, 
— black,  yellow,  red,  etc.  We  know  that  by  its  use  when  it  is  hot 
we  do  not  feel  the  sun  so  severely,  and  when  cold  the  winds  are  not 
so  keen  and  painful.  The  priests  tried  to  stop  its  use  ;  I  asked  them 
if  it  was  any  worse  to  paint  the  face  than  it  was  to  paint  the  church, 
and  if  the  church  would  last  longer  by  being  painted,  why  would  not 
an  Indian  ?  I  think  God  made  all  things  to  be  used, — the  paints  for 
the  Indians ;  and  this  is  why  we  use  all  kinds  of  color  on  face  and 
hair  when  we  go  to  war." 

The  different  colors  are  produced  in  different  ways  by  different 
tribes.     The  Sioux  use  bull-berries,  a  shrub  something  like  sumrch  ; 
moss  on   pine-trees   for   yellow  paint.      Generally  speaking,    black 
means  joy;  tohite,  mourning;  red,  beauty;  and  an  excessive  use  of 
any  of  these  or  other  colors,  excitement. 

Mr.  Girard  informed  me  that  the  Arickaree  youngsters  were  not 
entitled  to  stripe  the  face  until  after  they  had  passed  through  the 
initiating  ceremony  of  the  Caltnnet-Dance.  Mr.  Dunbar  says  of 
the  Pawner-  "  Paint  was  an  important  i)art  of  the  toilet,  particularly 
with  men.  xoung  women  sometimes  used  vermilion  quite  freely 
on  the  face,  but  with  men  in  full  costume  paint  was  indispensable. 
There  was  no  special  guide  other  than  individual  fancy  in  its  use  for 
personal  ornamentation.  Sometimes  the  entire  person  was  bedaubed, 
but  more  usually  only  certain  parts,  especially  the  face  and  breast. 
When  painting  the  whole  body,  frequently  the  nails,  or  the  notched 
edge  of  a  sort  of  scraper,  were  drawn  over  the  body,  producing  a 
l^eculiar  barred  appearance.    Sometimes  the  figure  of  certain  animals, 


278 


PALSY— PARTURITION. 


as  the  totem  of  the  family  to  which  the  person  belonged,  was  con- 
spicuously painted  upon  the  body.  In  the  religious  and  ceremonial 
dances  various  kinds  of  fantastic  and  grotesque  designs  were  exiiibited. 
After  killing  an  enemy  the  lower  part  of  the  face  might  be  painted 
black.  The  paints  used  were  vermilion,  or,  if  this  was  not  pro- 
curable, a  kind  of  clay  was  burned  till  it  assumed  a  bright  red  hue, 
and  then  pulverized.  Red  ochre  was  also  obtained  in  certain  locali- 
ties on  their  hunting-grounds.  Sometimes  a  white  clay  was  also 
used.  A  yellow  paint  was  gathered  from  the  flowers  of  a  species  of 
solidago.  All  paints,  when  used  on  the  person,  were  prepared  witli 
buffalo-tallow ;  when  for  ornamenting  robes,  they  were  mixed  with 
water." 

Palsy,  Bring  hands,  back  up,  in  front  of  and  close  to  bieast, 
hands  slightly  compressed,  held  loosely  at  wrists;  shake  the  hands 
slightly,  giving  a  quivering  motion,  to  imitate  the  tremulous  and 
shaky  condition  of  weakened  or  suspended  functions. 

Deaf-mutes  use  the  same  sign. 

Parade.  Make  sign  for  Whites,  for  Soldier,  and  then  hold  the 
nearly-closed  hands,  backs  of  hands  nearly  up,  well  in  front  of  body, 
hands  close  together,  same  height  and  equally  advanced ;  separate 
hands,  carrying  right  to  right,  left  to  left. 

Deaf-mutes  make  their  sign  for  Soldier,  and  then  hold  hands, 
backs  out,  in  front  of  body,  fingers  extended,  separated,  and  point- 
ing downwards,  hands  in  same  vertical  plane ;  move  the  right  to 
right,  left  to  left,  separating  hands  several  inches. 

Part.  If  one-half,  indicate  it  as  in  sign  for  that  word  ;  if  less, 
hold  the  right  hand  nearer  end  of  index,  according  to  portion  de- 
sired to  be  represented. 

Deaf-mutes  denote  Half  or  less. 

Partisan.  Make  signs  for  War,  Go,  Chief,  and  for  Pipe,  and 
then  lay  back  of  right  hand  in  the  hollow  of  left  arm. 

With  most  of  the  tribes  in  former  times  the  chief  of  a  war  party 
carried  the  pipe,  or,  as  they  expressed  it,  "owned  the  pipe"  ;  and 
with  some  tribes  he  was  not  allowed  to  eat  or  drink  until  the  sun  had 
set,  then  food  and  drink  were  carried  to  him.  With  the  Flatheads 
this  chief  went  far  ahead  of  the  party,  and  frequently  his  medicine 
became  bad,  ^nd  the  whole  party  turned  back.  These  were  the 
men  who,  by  personal  combat,  frequently  determined  the  result  of  a 
battle. 

Partner.  Make  sign  for  Brother.  Some  Indians  make  sign  for 
Friend. 

Indians  rarely  enter  into  a  partnership  to  conduct  any  business, 
but  frequently  adopt  a  man  as  friend  or  brother,  forming  a  partner- 
ship of  danger,  etc.     (See  Brother.) 

Deaf-mutes  make  their  sign  for  Persons  united  and  Business. 

Parturition.  Bring  extended  right  hand  in  front  of  and  close  to 
body,  back  of  hand  outwards,  fingers  pointing  downwards  and 
slightly  to  front ;  move  the  hand  downwards  and  outwards  on  curve. 

Many  of  the  Indians  have  separate  lodges  for  the  women  at  child- 


I'A  WNEE. 


279 


birth,  and  su:h  attention  as  they  may  get  is  extended  by  the  old 
women,  though  the  medicine-men  sometimes  assist.  The  woman  is 
usually  put  in  a  kneeling  posture,  the  umbilical  cord  is  wrapped 
around  the  finger  of  the  attendant,  left  about  six  inches  long,  cut, 
and  the  little  coil  slipped  off  the  finger  and  i)laced  against  the  abdo- 
men of  the  child,  and  fastened  with  a  bandage,  which  goes  around 
the  body. 

With  the  Shoshones  and  Bannacks  medicine-men  are  not  allowed 
to  assist,  and  the  woman  sometimes  goes  away  to  the  solitude  of  the 
brush  or  timber,  and  there  alone  passes  through  the  pains  of  child- 
birth, though  it  is  customary  for  some  of  her  women  kinsfolk  to  go 
with  her.  Sometimes  the  absence  is  prolonged  from  four  to  six 
weeks.  Frequently  a  little  lodge  is  pitched  adjacent  the  large  one, 
and  used  for  this  purpose.  It  is  about  as  cheerless  and  uncomfortable 
as  the  one  used  during  the  menstrual  periods. 

With  tiie  Cheyennes,  when  a  woman  feels  the  pains  of  ajiproaching 
childbirth,  an  old  medicine-man  is  sent  for,  and  also  an  old  woman. 
The  man  prepares  the  medicine,  usually  a  liquid  decoction  made 
from  herbs  and  roots,  and  the  woman  takes  immediate  charge  of  ad- 
ministering it,  and  assists  in  cutting  the  umbilical  cord.  Sometimes 
whcMi  an  unmarried  woman  has  a  child  she  kills  it;  if  the  child  is 
raised,  there  is  no  prejudice  against  it,  and  it  receives  the  same  con- 
sideration as  other  children.  The  mother  has  a  perfect  right  to  kill 
the  child  ;  it  is  hers,  she  can  throw  it  away  if  she  wants  to,  and  it  is 
not  considered  any  crime  or  even  an  offence  to  do  so. 

Mr.  Dunbar  says  of  the  Pawnees  "that  accouchment  was  generally 
very  easy.  No  special  preparation  seemed  to  be  made,  the  woman 
continuing  about  her  ordinary  duties  till  the  moment  actually 
arrived.  In  travelling  she  simply  fell  out  of  the  line,  near  water,  if 
possible,  and  in  the  course  of  two  or  three  hours  resumed  her  place, 
carrying  the  infant  on  her  back.  If  in  the  village,  she  retired  to 
some  secluded  spot  near  a  stream  alone,  as  before.  Sometimes,  at 
the  birth  of  the  first  child,  the  mother  was  attended  by  a  woman 
acting  as  midwife;  but  the  principal  part  of  her  service  consisted  in 
busily  shaking  a  rattle, — a  gourd  containing  a  handful  of  shot.  After 
birth  the  infant  was  immediately  washed,  bandaged,  and  fastened  to 
the  baby-board,  where  it  remained  most  of  the  time  for  the  first 
twelve  or  fifteen  months  of  life.  As  soon  thereafter  as  they  could 
'begin  to  walk  they  were  loosened  from  the  board  and  allowed  more 
freedom." 

I  have  known  of  cases  where  Indian  women  died  in  labor,  and 
some  from  the  effects  of  parturition  ;  but  as  they  are  strong  and 
usually  healthy,  and  having  never  had  their  bodies  distorted  by  arti- 
ficial means,  it  would  be  absurd  to  suppose  that  they  suffer  as  much 
as  their  white  sisters. 

Pawnee.  Conception  :  Wolf,  Hold  right  hand,  palm  outwards, 
in  front  of,  little  higher  than,  and  close  to  right  shoulder,  first  and 
second  fingers  extended,  well  separated,  and  pointing  upwards  and 
slightly  to  front,  other  fingers  and  thumb  closed  ;  carry  hand  slightly 


28o 


PA  WNEE. 


upwards  and  to  front,  and  bend  the  hand  down  slightly,  so  that 
fingers  point  nearly  to  front. 

The  agency  for  tlie  Pawnees  is  located  on  Black  Bear  Creek,  some 
nine  miles  from  its  mouth.  Near  the  Cimarron  the  country  is 
heavily  timbered,  then  it  opens  out  into  rolling  prairie-land,  the 
streams  being  fringed  with  timber  and  the  higher  hills  covered  with 
scnib-oak. 

Tiiese  Indians  came  to  their  present  location  numbering  any- 
where from  two  thousand  to  two  thousand  five  hundred.  The  agent, 
in  1881,  was  issuing  to  thirteen  hundred  and  forty*  They  have 
thirty  thousand  dollars  per  year  perpetual  annuity:  one-half  of  this 
in  clothing,  the  rest  in  money. 

Rations  were  also  issued  them  once  in  seven  days.  Very  few  of 
the  men  or  boys  now  roach  the  hair.  Some  wear  citizens'  dress,  and 
live  in  log  houses,  some  in  tepees,  and  some  in  sod  houses.  These 
latter  are  like  the  dirt  house  described  by  Mr.  Dunbar.  They  are 
making  haste  very  slowly  towards  civilization.  They  claim  that  the 
Cheyennes  gave  them  the  name  of  "  Wolf,"  and  this  corroborates  the 
story  told  me  by  the  Cheyennes  some  years  since.  The  Cheyennes 
also  told  me  that  they  called  them  wolves  because  they  were  such 
adroit  horse-thieves,  disguising  themselves  as  wolves,  and  it  will  also 
be  remembered  that  a  scout  or  Indian  going  into  an  enemy's  coun- 
try is  called  a  wolf.  They  told  me  that  they  were  not  as  healthy 
as  when  north,  that  they  did  not  work  with  a  good  strong  heart  as 
they  did  when  in  Nebraska.  They  have  about  six  himdred  and  fifty 
acres  of  land  under  cultivation,  some  four  hundred  of  corn  and 
wheat. 

Mr.  John  B.  Dunbar,  in  the  Magazine  of  American  History  for 
April,  iboo,  has  given  such  an  excellent  account  of  the  Pawnee 
family  that  I  copy  at  length  from  this  paper: 

"The  Pawnee  family,  though  some  of  its  branches  have  long  been 
known,  is  perhaps  in  history  and  language  one  of  the  least  under- 
stood of  the  important  tribes  of  the  West.  In  both  respects  it  seems 
to  constitute  a  distinct  group.  During  recent  years  its  extreme 
Northern  and  Southern  branches  have  evinced  a  tendency  to  blend 
with  surrounding  stocks,  but  the  central  branch,  constituting  the 
Pawnee  proper,  maintains  still,  in  its  advanced  decadence,  a  bold 
line  of  demarcation  between  itself  and  all  adjacent  tribes. 

"The  members  of  the  family  are  the  Pawnees,  the  Arikaras,  the' 
Caddos,  the  Huecos  or  Wacos,  the  Keechies,  the  Tawaconies,  and 
the  Pawnee  Picts  or  Wichitas.  The  last  five  may  be  designated  as 
the  Southern  or  Red  River  branches. 

"The  earliest  ascertainable  home  of  the  Huecos  seems  to  have 
been  upon  the  Upper  Brazos  River.  The  land  just  mentioned  as  a 
reserve  was  part  of  their  territory.  From  kinship  and  proximity 
they  were  always  specially  intimate  with  the  Wichitas.  About  1830 
a  large  portion  of  the  band  took  up  their  residence  with  the  Wichi- 
tas, north  of  the  Red  River,  and  continued  there  for  more  than  twenty 
years.     From  this  long-continued  intimacy  they  contracted  much  of 


FA  WNEE. 


28 1 


the  roving  character  of  the  Wichitas.  Of  the  early  history  of  the 
Keechies  and  Tawaconies  very  little  is  known.  The  home  of  the 
latter,  prior  to  their  settling  upon  the  Fort  Belknap  Reserve,  was 
u;)on  the  Upper  Leon  River.  The  earliest  known  residence  of  the 
Keechies  was  upon  the  Trinity  and  U|)per  Sabine  Rivers.  So  far  as 
I  have  been  able  to  learn  they  were  never  induced  to  settle  upon  the 
reserve  with  the  forementioned  bands,  but  preferred  an  irresponsible 
life,  and  gradually  wandered  away  across  the  Red  River,  and  as 
early  as  1850  were  living  upon  the  Canadian  River,  near  Choteau's 
Landing. 

"  In  1804  the  relative  numbers  of  these  bands  were  estimated  to 
be:  tlie  Caddos,  100  warriors;  the  Huecos,  80;  the  Keechies,  60; 
the  Tawaconies,  200;  the  Wichitas,  400.  Just  before  that  date  the 
Caddos,  and  ])robably  some  of  the  others,  had  suffered  severely 
from  the  smallpox.  In  182G  they  were  estimated  as  follows:  the 
Caddos,  300  warriors ;  the  Huecos,  300  ;  the  Keechies,  200 ;  the 
Tawaconies,  150;  the  Wichitas,  300.  They  were  then  living  in  a 
sort  of  tribal  confederacy.  At  the  head  of  this  confederacy  were 
the  Caddos,  whose  first  chief  held  a  commission  as  colonel  in  the 
Spanish  army.  During  the  continuance  of  this  alliance,  which  was 
probably  brief,  the  Wichitas  are  said  t<»  have  removed  to  the  vicinity 
of  the  Brazos  River,  and  lived  with  o '  near  the  Huecos.  It  was  no 
doubt  on  the  return  of  the  Wichitas  to  their  old  home  beyond  the 
Red  River  that  the  part  of  the  Hueci  s  already  mentioned  withdrew 
from  their  own  band  and  accompanied  them. 

"  While  living  upon  the  Brazos  Reserve  the  Caddos,  Huecos,  and 
Tawaconies  are  said  to  have  been  intelligent,  peaceable,  quiet,  indus- 
trious, and  disposed  to  adopt  many  of  the  usages  of  civilized  life. 
Unfortunately,  however,  a  feud  was  engendered  between  them  and 
certain  of  the  more  lawless  white  settlers  of  the  vicinity,  which  re- 
sulted toward  the  close  of  1858  in  the  murder  of  several  unoffending 
Indians  by  the  latter.  The  mutual  distrust  and  uneasiness  resulting 
from  this  wanton  act  caused  the  Indians  to  begin  to  move  in  strag- 
gling parties  across  the  Red  River  into  the  Choctaw  country,  where 
a  remnant  of  the  Caddos  was  already  residing.  The  five  bands  are 
now  all  gathered  upon  a  reserve  secured  for  them  in  the  Indian  Ter- 
ritory by  the  Government.  Their  numbers  by  the  census  of  1876 
were :  the  Caddos  (including  about  100  incorporated  Delawares  and 
lowas),  580;  the  Huecos,  70;  the  Keechies,  85;  the  Tawaconies, 
100  ;  the  Wichitas,  215.  In  many  respects,  in  their  method  of  build- 
ing lodges,  their  equestrianism,  and  certain  social  and  tribal  usages, 
they  quite  closely  resemble  the  Pawnees.  Their  connection,  how- 
ever, with  the  Pawnee  family,  not  till  recently,  if  ever,  mentioned, 
is  mainly  a  matter  of  vague  conjecture.  I  find  one  record  of  the 
Caddos  early  in  this  century  speaking  of  the  Pawnees  as  friends 
(if  indeed  this  does  not  refer  to  the  Wichitas;  i.e.,  Pawnee  Picts), 
but  no  allusion  is  made  to  any  kinship.  Gallatin,  in  his  essay 
(1835),  classes  them  as  entirely  distinct.  Catlin,  who  visited  the 
Wichitas  in   1833,  is  very  emphatic  in  denying  any  relationship 


■■■■■•■ 


2S2 


FA  WNRE. 


between  them  and  the  P.iwnees,  claiming  that  in  stock,  langtiaj^e, 
ami  customs  fliey  arc  altogether  different,  (rallatin  mentions  tlicm 
as  presumed,  from  similarity  of  name  (Pawnee  Picts),  to  be  related 
to  the  Pawnees.  On  tlie  other  hand,  the  Wichitas  and  Pawnees, 
ever  since  the  accjiiisition  of  their  territory  by  the  United  States, 
have  uniformly  asserted  their  kinship,  and  maintained  constant  in- 
tercourse. Professor  Turner,  in  volume  iii.  of  the  '  Pacific  Railroacl 
Explorations'  (1853),  gives  brief  vocabidaries  of  the  Hueco  and 
Keechie  as  probably  of  Pawnee  stock.  Of  the  Caddo  he  gives  only 
a  few  words,  noting  some  close  resendilances  to  the  Pawnee,  but 
expressing  no  o])inion  as  to  any  relationship.  In  the  *  Report  of  the 
Commissioner  of  Indian  Affairs'  for  1876,  the  fact  of  any  kinsiiip 
between  any  of  the  five  bands  and  the  Pawnees  is  utterly  ignored, 
and  the  assertion  is  even  hazarded  that  the  Southern  branches  them- 
selves belong  to  three  distinct  stocks:  the  Caddos  speaking  one 
language,  the  Huecos,  the  Tawaconies,  and  the  Wichitas  another, 
and  the  Keechies  a  third.  Tiiis  is  certainly  a  late  and  unwarranted 
contradiction  of  a  fact  that  has  been  recognized  for  nearly  a  century. 
*'  Of  the  one  Northern  branch,  the  Arikaras,  our  information  is 
much  more  satisfying.  The  reason  of  their  separation  from  the 
Pawnees  is  not  certainly  known.  There  has,  however,  been  an  old 
tradition  among  the  Pawnees  tiiat  they  drove  them  from  the  once 
common  settlement  on  the  Platte  River.  Tlie  exact  date  of  tlie 
movement  of  the  Arikaras  northward  from  this  region  is  also  un- 
known ;  but  we  may  safely  conclude  it  to  have  been  quite  ancient, 
from  the  fact  that  their  migration  up  the  Missouri  River  must  liave 
been  before  the  occupying  of  the  country  along  that  stream  by  the 
powerful  Dakota  tribe,  one  hundred  and  fifty  years  ago.  This  view 
is  sustained  by  the  remains  of  various  villages  built  by  them  at 
different  stages  of  their  progress.  The  lower  of  these  present  the 
appearance  of  considerable  antiquity.  Lewis  and  Clarke,  in  1804, 
found  the  Arikaras  about  latitude  45°,  above  the  mouth  of  the  Chey- 
enne River.  Twenty  years  before  they  were  reported  to  have  been 
living  below  the  Cheyenne,  on  the  Missouri.  From  this  latter  place 
they  had  moved  up  to  the  Mandans,  with  whom  for  a  time  they 
lived  in  alliance,  but  later  had  withdrawn  to  where  Lewis  and  Clarke 
found  them.  At  that  time  they  were  very  favorably  disposed  to- 
wards the  United  States,  and  remained  so  for  some  years.  In  1820 
they  had  become  bitterly  hostile.  This  radical  change  has  usually 
been  attributed  to  the  intrigues  of  the  Northwest  Fur  Company, 
which,  through  its  factors,  was  making  strenuous  effort  to  divert  the 
traffic  of  this  region  from  the  Missouri  Fur  Company.  In  1823  the 
Arikaras  made  an  attack  upon  some  boats  of  the  latter  company, 
killed  thirteen  men  and  wounded  others.  In  consequence  of  this 
act  an  expedition  under  Colonel  Leavenworth,  aided  by  the  com- 
pany and  by  six  hundred  friendly  Dakotas,  was  sent  from  Council 
Bluffs,  Iowa,  against  them.  In  August  of  that  year,  after  a  desultory 
action  at  their  lower  village,  they  were  induced  to  sue  for  peace. 
Nine  years  after,  Catlin,  while  ascending  the  Missouri,  found  them 


PA  WNEE. 


283 


living  at  the  mouth  of  the  Cannonball  River,  still  so  hostile  that  in- 
divi(iual  intercourse  could  not  safely  be  had  with  them.  In  1833 
they  made  a  visit  in  a  body  to  the  Pawnees  on  the  IMatte,  and  ( on- 
tinned  there  with  the  Ski'-di  band  two  years.  To  all  ajjpearance 
their  intention  was  to  take  up  their  permanent  abode  with  their  old- 
time  associates  ;  at  least  so  it  was  generally  understood.  But  some 
of  their  usages  and  traits,  especially  their  hostility  to  the  whites, 
proved  so  undesirable  to  their  kinsmen  that  they  were  finally  sent 
away.  On  receiving  this  dismission  they  returned  to  their  Northern 
home,  where  they  have  since  remained.  They  are  now  upon  a 
reserve  with  the  Mandans  and  Minnetarees,  near  Fort  Berthold,  Da- 
kota.    Their  present  number  is  about  seven  hundred. 

"  Like  the  Pawnees,  they  regard  the  Dakotas  as  their  natural  foes, 
and  wars  with  them  have  been  ceaseless.  Scarcely  any  other  evi- 
dence can  be  needed  of  their  valor  than  the  fact  of  their  having  sus- 
tained the  unequal  struggle  for  so  many  generations.  Their  visit  to 
the  Pawnees,  already  noticed,  is  explained  by  some  on  the  ground 
that  tiiey  were  dis])ossessed  and  expelled  by  the  Dakotas,  but  this  is 
incorrect.  The  real  cause  of  their  attempted  migration  was  in  some 
degree  the  cessation  of  traffic  with  them  in  consequence  of  repeated 
aggressions  by  them  upon  the  traders.  But  to  this  should  be  added 
their  alleged  reason, — the  partial  or  entire  failure  of  their  crops  for 
several  years.  To  a  tribe  as  agricultural  as  they  seem  to  have  always 
been,  this  was  no  trifling  casualty.  In  the  late  troubles  with  the 
Dakotas  they  furnished  the  Government  with  a  considerable  number 
of  scouts,  who  are  reported  to  have  done  excellent  service, 

"Of  all  the  branches  thus  far  mentioned  the  Arikaras  most  nearly 
resemble  the  Pawnees.  In  personal  ajjpearance,  in  tribal  organiza- 
tion and  government,  in  many  of  their  social  usages,  and  in  lan- 
guage they  are  unmistakably  Pawnees. 

"Of  the  central  branch,  the  Pawnee  proper,  the  special  subject 
of  this  monograph,  our  sketch  will  be  more  extended.  The  name 
Pawnee  is  most  probably  derived  from  pa'-rik-i,  a  horn  ;  and  seems 
to  have  been  once  used  by  the  Pawnees  themselves  to  designate  their 
peculiar  scalp-lock.  From  the  fact  that  this  was  the  most  noticea- 
ble feature  in  their  costume,  the  name  came  naturally  to  be  the  de- 
nominative term  of  the  tribe.  The  word  in  this  use  once  probably 
embraced  the  Wichitas — i.e..  Pawnee  Picts — and  the  Arikaras.  The 
latter  is  evidenced  by  the  name  Pa-da'-ni,  applied  by  the  Dakotas  to 
the  Arikaras.  Pa-da'-ni  is  not  a  Dakota  word,  but  simply  their  pro- 
nunciation of  Pa'-ni  (it  will  be  observed  that  throughout  this  paper 
I  use  the  common,  but  evidently  incorrect  form,  Pawnee),  and 
would  scarcely  have  been  applied  by  them  to  the  Arikaras  had 
not  the  latter,  when  they  first  met  them,  been  known  as  Pa'-ni.  The 
name  Arikara  is  derived,  I  am  inclined  to  think,  not  from  the  Man- 
dan,  as  is  sometimes  claimed,  but  from  the  Pawnee  ur'-ik-i,  a  horn  ; 
with  a  verbal  or  plural  suffix,  being  thus  simply  a  later  and  exact 
equivalent  of  Pa'-ni  itself. 

"The  Pawnees  themselves  have  no  tradition  of  ever  having  occu- 


284 


PA  WNEE. 


pied  or  claimed  territory  north  of  the  Niobrara,  though  they  some- 
times hunted  there.  Tliat  region,  before  the  westward  movement  of 
the  Dakotas,  was  held  by  the  Cheyennes,  Arapahoes,  and  Kiowas. 

"  The  true  Pawnee  territory,  till  as  kite  as  1833,  may  be  described 
as  extending  from  the  Niobrara  south  to  the  Arkansas.  'I'iiey  fre- 
quently hunted  considerably  beyond  the  Arkansas;  tradition  says  as 
far  as  the  Canadian,  and  sometimes  made  considerable  stays  in  that 
region.  Irving  ('  Tour  on  the  Prairies')  mentions  seeing  in  1832  the 
remains  of  a  recent  Pawnee  village  on  the  Cimarron.  On  the  east 
they  claimed  to  the  Missouri,  though  in  Eastern  Nebraska,  by  a  sort 
of  tacit  permit,  the  Otoes,  Poncas,  and  Omahas  along  that  stream 
occupied  lands  extending  as  far  west  as  the  Elkhorn.  In  Kansas 
also,  east  of  the  Big  Blue,  they  had  ceased  to  exercise  any  direct  con- 
trol, as  several  remnants  of  tribes,  the  VVyandots,  Delawares,  Ki<  k- 
apoos,  and  lowas,  had  been  settled  there,  and  were  living  under  the 
guardianship  of  the  United  States.  In  1833  the  Pawnees,  by  treaty, 
finally  relinquished  their  right  to  the  lands  thusoccui)ied.  (In  1S4S 
the  remains  of  a  considerable  village  were  plainly  discernible  near 
where  Wolf  River  empties  into  the  Missouri  in  Northeastern  Kansas. 
The  lowas,  then  occupying  the  region,  assigned  these  remains,  no 
doubt  correctly,  to  the  Pawnees.  This  fiict  would  sufficiently  indi- 
cate that  their  control  of  this  locality  was  once  real.)  On  the  west 
their  grounds  were  marked  by  no  natural  boundary,  but  may  perhai)3 
be  described  by  a  line  drawn  from  the  mouth  of  Snake  River,  on  the 
Niobrara,  southwest  to  the  North  Platte,  thence  south  to  the  -^  Kan- 
sas. The  boundaries  here  named  are  not  imaginary.  In  desii  ting 
them  I  have  consulted  Pawnee  history.  Messrs.  Dunbar,  Alli  ,  and 
Satterlee,  who  were  laboring  as  missionaries  with  the  Pawnees,  accom- 
panied the  different  bands  on  their  several  semi-annual  hunts  in  1835, 
1836,  1837,  and  on  those  hunts  the  tribe  roamed  at  will  over  a  large 
part  of  the  territory  within  these  limits.  This  territory,  comi)rising 
a  large  portion  of  the  present  States  of  Nebraska  and  Kansas,  formed 
a  tract  which  for  their  purposes  was  as  fine  as  could  be  found  west  of 
the  Mississippi.  The  region  of  the  Platte  and  Upper  Kansas,  with 
their  numerous  tributaries,  was  a  favorable  mean  between  the  ex- 
treme north  and  warmer  south;  the  climate  was  healthful,  the  soil 
of  great  fertility,  and  game,  such  as  buffalo,  elk,  deer,  and  antelope, 
in  abundance  to  more  than  supply  their  utmost  need. 

"  It  is  not  to  be  supposed,  however,  that  they  held  altogether  un- 
disturbed possession  of  this  country.  On  the  north  they  were  inces- 
santly harassed  by  various  bands  of  the  Dakotas,  while  upon  tlie 
south  the  Osages,  Comanches,  Cheyennes,  Arapahoes,  and  Kiowas 
(the  last  three  originally  Northern  tribes)  were  equally  relentless  in 
their  hostility.  In  fact,  the  history  of  the  Pawnees,  as  far  back  as 
we  can  acquire  any  knowledge  of  it,  has  been  a  ceaseless,  uncompro- 
mising warfare  against  the  several  tribes  that  begirt  them,  and  no 
more  convincing  evidence  of  their  inherent  energy  and  indomitable 
spirit  could  be  furnished  than  their  having  up  to  that  date  (1833) 
maintained  their  right  over  this  garden  of  the  hunting-grounds  esseii- 


PA  WNEE. 


28s 


tially  intact.  Their  enemies  were,  it  is  true,  making  constant  forays 
upon  it,  and  in  some  instances  inflicting  severe  loss  upon  them,  but 
in  no  case  liad  they  succeeded  in  wresting  from  the  Pawnees  and  re- 
taining any  portion  of  their  territory.  On  the  contrary,  witiiin  the 
limits  named  the  Pawnee  remained  the  iiroud  master  of  the  hind.  In 
1S33  the  Pawnees  surrendered  to  the  United  States  tlieir  chiim  upon 
all  the  above-described  territory  lying  south  of  the  Phute.  In  1858 
all  their  remaining  territory  was  ceded,  except  a  reserve  thirty  miles 
long  and  fifteen  wide  upon  the  Loup  Fork  of  the  Platte,  its  eastern 
limit  beginning  at  IJeaver  Creek.  In  1874  they  sold  this  tract  and 
removed  to  a  reserve  secured  for  them  by  the  Government  in  the 
Indian  Territory,  between  the  Arkansas  and  Cimarron,  at  their 
junction. 

"The  traditions  of  three  of  the  bands,  the  Xau'-i,  Kit'-kc-hak-i, 
and  Pit-a-hau'  e-rat,  coincide  in  stating  that  the  Pawnees  migrated  to 
the  Platte  River  region  from  the  South,  and  secured  possession  of  it 
by  conquest.  The  period  of  this  migration  is  so  remote  that  they 
have  failed  to  retain  any  of  its  details,  except  in  a  very  confii>ed  form. 
The  language  affords  some  evidence  that  their  residence  in  the  valley 
of  the  Platte  has  been  of  some  duration.  O-kiif-ut  and  oku  kat  sig- 
nify, strictly,  above  and  below  (of  a  stream)  respectively.  Now  their 
villages  have  usually  been  situated  upon  the  banks*of  the  Platte,  the 
general  course  of  which  is  from  west  to  east.  Hence  each  of  these 
words  has  acquired  a  new  meaning, — i.e.,  west  and  east.  So,  also, 
Kir'-i-ku-ruks'-tu,  toward  or  with  the  Wichitas,  has  come  to  mean 
south.  Such  developments  are  ,  erfectly  natural  in  the  history  of  a 
language,  but  require  time.  The  Wichitas,  I  am  told,  have  a  tradi- 
tion that  the  primitiv  ■  home  of  themselves  and  the  Pawnees  was  upon 
the  Red  River,  beh  v  the  mouth  of  the  Wichita.  This  would  place 
them  in  close  proximity  with  the  Caddos.  The  Wichitas  also  attempt 
to  explain  their  own  southern  position  by  alleging  that,  having  had 
reason  to  be  dissatisfied  with  the  migration  or  its  results,  they  at- 
tempted to  return  to  their  old  home.  The  Pawnees  also  state  that 
the  Wichitas  accompanied  them  on  the  migration,  but  left  them  long 
ago,  and  wandered  away  to  the  south,  though  silent  as  to  the  reason. 
This  much  may  be  safely  claimed,  that  the  separation  must  have 
occurred  long  since,  as  is  indicated  particularly  by  the  marked 
divergence  of  the  Wichita  dialect.  There  are  certain  facts  which 
may  be  referred  to  here  as  affording  something  of  vraisemblance  to 
the  tradition  of  this  migratory  movement  from  the  South;  i.  The 
Pawnee  has  always  been  remarked  among  the  Northern  tribes  for 
his  fondness  for  and  skill  in  the  use  of  horses.  It  was  a  great  ambi- 
tion with  each  of  them  to  be  the  owner  of  a  drove  of  them.  His 
wealth  and,  to  some  extent,  his  social  standing  were  determined  by 
the  number  he  possessed.  For  the  increasing  of  his  stock  he  made 
frequent  predatory  incursions  upon  neighboring  tribes,  especially  upon 
those  towards  the  south,  and  sometimes  these  expeditions  were  ex- 
tended to  a  great  distance.  Personal  names  were  often  derived  from 
successful  exploits  of  this  kind.     2.  The  Pawnee  warrior  always  pre- 


286 


PA  WNEE. 


ferred  a  bow  of  Iwis  (fare,  and  besides  the  bow  in  actual  use  he 
would  often  have  in  his  lodge  a  stick  of  the  same  material,  which 
at  his  leisure  he  woukl  be  working  into  shape  as  a  provision  against 
possible  exigency.  Bows  of  this  wood  were  rarely  traded  away. 
£ois  (fare,  however,  was  to  be  obtained  only  in  the  South,  and  for 
the  purpose  of  procuring  it  a  sort  of  commerce  was  kept  up  with  cer- 
tain tribes  living  there.  Now  in  both  these  respects — his  fondness 
for  horses  and  his  preferences  for  the  hois  if  arc — the  Pawnee  is  re- 
markably at  one  with  the  tribes  of  the  Southern  plains;  and  though 
they  may  not  be  cited  as  i)roof  of  his  Southern  origin,  they  are  at 
least  indications.  The  Pawnee  usually  locates  the  Mississippi  to  the 
southeast,  and  the  sea  to  the  south.  This  is  perfectly  natural,  if  his 
present  indistinct  knowledge  of  them  is  the  remnant  of  a  more  intimate 
accjuaintance  that  he  once  possessed  in  the  South. 

"The  original  inhabitants  of  the  conquered  territory  the  three 
bands  already  named  claim  to  have  been  the  Otoes,  Poncas,  Omahas, 
and  Ski'-di.  It  is  in  the  subjugation  of  these  tribes  that  the  Pawnee 
finds  his  heroic  age.  The  tradition  is  that  the  Otoes  and  Omahas 
were  entirely  expelled  from  the  country,  but,  after  a  long  absence  to 
the  northward,  returned,  or  rather,  were  driven  back  by  the  Dakotas, 
and  were  allowed  by  sufferance  to  occupy  lands  adjacent  to  the  Mis- 
souri, as  the  Pontas  had  continued  to  do  since  the  first  conquest. 
From  that  time  they  have  remained  wards  of  the  Pawnees.  This 
much  at  least  is  true  :  the  Pawnee  always  spoke  of  the  Otoes,  Poncas, 
and  Omahas  as  subjugated  tribes;  and  when  together  in  council,  on 
war  or  hunting  expeditions,  though  generally  acknowledging  their 
prowess, — especially  that  of  the  two  former, — he  still  treated  them  as 
dependants;  and  in  times  of  impending  danger  from  the  common 
foe,  the  Dakotas,  they  uniformly  looked  to  him  for  succor. 

"There  is  an  interesting  document  that  may  be  mentioned  in  this 
connection.  The  Pawnee  has  a  song,  constituting  the  finest  satirical 
production  in  the  language,  relating  to  an  attempt  that  the  Poncas 
are  said  to  have  once  made  to  recover  their  independence.  Their 
warriors  in  a  body,  so  the  account  states,  made  a  pretended  visit  of 
peace  to  the  village  of  Xau'-i,  at  that  time  the  head  band  of  the 
Pawnees.  After  lulling  to  rest,  as  they  supposed,  the  suspicions  of 
the  Xau'-i,  according  to  a  preconcerted  plan,  they  made  an  attack 
upon  them,  but  were  signally  discomfited.  In  commemoration  of  the 
victory  then  achieved  the  Pawnees  composed  this  song,  and  the 
presumption  is  that  such  a  remarkable  production  would  not  have 
originated  and  maintained  its  position  permanently  in  their  minds 
without  a  good  historic  basis. 

"As  regards  the  Ski'-di,  the  traditions  of  the  other  three  bands 
are  very  positive  in  affirming  that  they  are  the  remnant  of  a  once 
separate  tribe,  that  has  been  subdued  and  incorporated  into  the 
Pawnee  family.  The  only  statement  they  give  as  to  the  time  of  this 
conquest  is  that  it  was  long  ago.  Of  the  exact  spot  where  the  event 
transpired  they  say  nothing.  They  further  claim  that  once  the  Ski'- 
di  attempted  to  reassert  their  independence,  and  to  this  end  surprised 


PA  WNEE. 


287 


and  badly  defeated  tlie  Pit-ahau'-e-rat  band  while  it  was  out  on  a 
buffalo-hunt.  But  the  two  other  bands  immediately  rallied  about 
the  survivors  of  the  rout,  and  having  entrapped  the  Ski'-di,  inflicted 
upon  them  a  severe  retribution  ;  and  since  then  they  have  been  con- 
tent to  remain  quieti/  in  their  place  as  one  of  the  four  bands.  All 
this  the  Ski'-di  deny.  They,  however,  agree  with  the  other  bands 
in  saying  that  there  have  been  hostilities  between  the  two  parties. 
In  \^%S  ^^^  "i^"  were  still  living  who  had  borne  part  in  a  struggle 
of  t...s  kind,  probably  during  the  closing  quarter  of  the  last  cenuiry, 

"The  historic  basis  of  this  may  be  somewhat  as  follows:  In  the 
migration  of  the  Pawnees  from  the  South  the  Ski'-di  preceded  the 
other  bands  perhaps  by  nearly  a  centurv.  With  them  were  the 
Arikaras.  These  two  bands  together  possessed  themselves  of  the 
region  of  the  Loup.  When  the  other  bands  arrived  they  were  re- 
garded as  intruders,  and  hence  arose  open  hostilities.  The  result  of 
the  struggle  was  that  the  two  bands  were  forced  to  admit  the  new- 
comers and  aid  in  reducing  the  surrounding  territory.  Subsequently 
the  Arikaras  seem  to  have  wandered,  or  more  probable  to  have  been 
driven,  from  the  confederacy,  and  to  have  passed  up  the  Missouri. 
Later  the  Ski'-di,  in  consequence  of  some  real  or  fancied  i)rovoca- 
tion,  attempted  to  retrieve  their  losses,  but  were  sorely  punisiied, 
and  henceforth  obliged  to  content  themselves  with  a  subordinate 
position  in  the  tribe. 

"The  known  facts  upon  which  this  interpretation  is  based  are 
these :  i.  The  remains  of  the  old  Ski'-di  villages  in  tiie  valley  of  the 
Loup  are  more  numerous,  and  many  of  them  much  more  ancient 
than  those  of  the  other  bands.  2.  The  names  of  several  of  the 
Ski'-(ii  sub-bands  are  local  and  still  retain  their  meaning;  a  fact  tliat 
would  seem  to  indicate  that  they  were  first  bestowed  in  this  locality. 
3.  Since  the  tribe  has  been  known  to  the  United  States  the  Ski'-di 
have  always  acknowledged  the  precedence  of  tiie  other  bands. 
Though  they  have  been  frequently  remarked  as  more  intelligent,  as 
warriors  they  are  inferior.  4.  They  claim  to  be  more  nearly  related 
to  the  Arikaras  than  10  the  ?av,nees  proper.  They,  also,  do  not  speak 
pure  Pawnee.  Their  speech,  while  Pawnee,  is  dialectic,  and  forms 
an  intermediate  link  betwee  1  the  pure  Pawnee  and  the  Arikara. 

"  Their  population  is  a  matter  of  the  greatest  uncertainty  till  1834. 
I  find  an  estimate  of  them  in  1719  (attributed  to  Mr.  Dutisne)  at 
about  twenty-five  thousand,  probably  of  no  special  value.  Lewis 
and  Clarke,  in  1805,  estimated  three  bands, — Xau'-i,  Kit'-ke-hak-i, 
and  Ski'-di,  at  four  thousand.  They  speak  of  the  tribe  as  formerly 
very  numerous,  but  at  that  time  broken  and  reduced.  Major  Pike, 
in  1806,  estimated  the  entire  tribe  at  six  thousand  two  hundred  and 
twenty-three.  Major  Long,  in  1820,  gives  their  number  as  six  thou- 
sand five  hundred.  Thus  far  only  three  bands  seem  to  have  been 
known.  The  authorities  in  either  case  were  only  hearsay,  and  the 
estimates  are  not  above  suspicion.  In  1834,  Major  Dougherty,  the 
Pawnee  agent,  and  well  versed  in  the  affairs  of  the  tribe,  estimated 
them  at  twelve  thousand  five  hundred.     Messrs.  Dunbar  and  Allis, 


'WWWe5KB33T!= 


288 


PA  WNEE. 


while  travelling  with  the  tribe  during  the  three  years  following, 
thought  this  too  high,  and  placed  them  at  ten  thousand.  In  1838 
the  tribe  suffered  very  severely  from  the  smallpox,  communicated  to 
them  by  some  Dakota  women  captured  by  the  Ski'-di  early  that 
year.  During  the  prevalence  of  the  epidemic  great  numbers  of 
children  perished.  The  mortality  among  the  adults,  though  great, 
was  not  so  excessive.  About  a  year  and  a  half  after  this  scourge 
Messrs.  Dunbar  and  Allis  made  a  careful  census  of  the  tribe  as  cir- 
cumstances would  permit,  and  found  them  to  be  six  thousand  seven 
hundred  and  eighty-seven,  exclusive  of  some  detachments  then 
absent.  These  would  have  probably  raised  th(?  total  to  about  seven 
thousand  five  hundred.  The  conclusion  at  which  they  arrived  was 
that  their  previous  estimate  may  have  been  quite  near  the  true  num- 
ber. In  1847  the  number  was  not  far  from  8400.  In  1856  they 
diminished  to  4686  ;  in  1861,  to  3416;  in  1879,  to  1440. 

"  Tiie  causes  of  this  continual  decrease  are  several.  The  most 
constantly-acting  influence  has  been  the  deadly  warfare  with  sur- 
rounding tribes.  Probably  not  a  year  in  this  century  has  been  with- 
out losses  from  this  source,  though  only  occasionally  have  they  been 
marked  with  considerable  disasters.  In  1832  the  Ski'-di  band  suf- 
fered a  severe  defeat  on  the  Arkansas  from  the  Comanches.  In  1847 
a  Dakota  war-i)arty,  numbering  over  seven  hundred,  attacked  a  vil- 
lage occupied  by  two  hundred  and  sixteen  Pawnees,  and  succeeded 
in  killing  eighty-three.  In  1854  a  party  of  one  hundred  and  thir- 
teen were  cut  off  by  an  overwhelming  body  of  Cheyennes  and  Kio- 
was,  and  killed  almost  to  a  man.  In  1873  a  hunting-party  of  about 
four  hundred,  two  hundred  and  thirteen  of  whom  were  men,  on  the 
Republican,  while  in  the  act  of  killing  a  herd  of  buffalo,  were  at- 
tacked by  nearly  six  hundred  Dakota  warriors,  and  eighty-six  were 
killed.  But  the  usual  policy  of  their  enemies  has  been  to  cut  off 
individuals,  or  small  scattered  parties,  while  engaged  in  the  chase  or 
in  tilling  isolated  corn-patches.  Losses  of  this  kiiul,  trifling  when 
taken  singly,  have  in  the  aggregate  borne  heavily  on  the  tribe.  It 
would  seem  that  such  losses,  annually  recrrring,  should  have  taught 
them  to  be  more  on  their  guard.  But  1  ;t  it  be  remembered  that  the 
struggle  has  not  been  in  one  directir  n  against  one  enemy.  The 
Dakotas,  Crows,  Kiowas,  Cheyennec,  Aiapahoes,  Comanches,  Osages, 
and  Kansas  have  faithfully  aided  each  other,  though  undesignedly  in 
the  main,  in  this  crusade  of  extermination  against  the  Pawnee.  It 
has  been,  in  the  most  emphatic  sense,  a  struggle  of  the  one  against 
the  many.  With  the  possible  exception  of  the  Dakotas,  there  is 
much  of  reason  to  believe  that  the  animosity  of  these  tribes  has  been 
exacerbated  by  the  galling  tradition  of  disastrous  defeats  which 
Pawnee  prowess  had  inflicted  upon  themselves  in  past  generations. 
To  them  the  last  seventy  years  has  been  a  carnival  of  revenge. 

"One  important  fact  should  be  noted  in  this  connection.  The 
treaty  of  1833  contains  no  direct  provision  that  the  United  States 
should  protect  the  Pawnees  from  the  Dakotas  on  the  north,  and  the 
Comanches  and  other  tribes  on  the  south.     But,  unfortunately,  the 


PA  V^NEE. 


28q 


Pawnees  distinctly  understood  that  this  was  the  case;  i.e.,  that  so 
Ic.  g  as  they  did  not  molest  other  tribes,  such  tribes  should  not  be 
allowed  to  trouble  them.  Accordingly,  for  several  years,  they  scrupu- 
lously refrained  from  any  aggressive  hostilit<>s,  though  meantime 
suffering  severely  from  their  various  enemies.  It  was  only  after  a 
final  declaration  from  the  Government,  in  1848,  that  it  had  no  in- 
tention to  protect  them  that  they  at  last  attempted  to  reassert  their 
prestige.  Thus,  during  this  period,  wliile  tliey  stood  in  need  of  the 
utmost  vigilance,  the  general  influence  of  the  Government  was  to 
lull  them  into  fancied  security,  and  centre  ui)on  them  the  intensified 
efforts  of  their  hereditary  foes. 

"Another  cause  has  been  the  locality  of  the  Pawnees,  directly  in 
the  pathway  of  trans-continental  travel  during  the  last  half-century. 
This  great  highway  has  lain  along  the  Platte  Valley,  directly  through 
their  territory.  Special  diseases,  as  cholera,  syphilis,  and  certain 
intantile  epidemics,  have  in  this  way  been  freely  communicated  to 
them.  Modified  ailments  of  a  syphilitic  nature  have  been  quite 
prevalent,  and  have  no  doubt  done  much  towards  undermining  their 
native  vigor.  It  is  claimed  by  some  that  not  a  member  of  the  tribe 
for  a  generation  or  more  has  been  entirely  free  from  scrofulous  taint, 
but  this  is  an  exaggeration.  In  addition  to  these  the  Indian's  great 
terror,  the  smallpox,  should  be  mentioned.  Lewis  and  Clarke  state 
that  the  Missouri  tribes  had  suffered  from  a  visitation  of  it  just 
before  their  expedition.  About  1825  the  Pawnees  suffered  terribly 
from  it,  again  in  1838,  and  also  in  1852.  There  have  been  lighter 
visitations  from  it  on  several  other  occasions. 

"The  history  of  the  tribe  since  the  accession  of  Louisiana  may 
be  passed  over  briefly.  Lieutenant  Pike,  in  1806,  found  tiie  Kit'-ke- 
hak-i  band  somewhat  under  Spanish  influence.  A  short  time  before 
his  arrival  an  expedition  from  Santa  Fe  had  visited  them,  intending 
to  form  a  treaty  with  the  whole  tribe,  but  for  some  reason  returned 
without  fully  accomi)lishing  its  i)urpose.  The  intercourse  between 
the  Pawnees  and  the  Spaniards  thus  revealed  seems  to  have  been  of 
long  standing.  Salmeron  refers  to  them  as  known  to  the  Spaniards 
as  early  as  1626.  There  is  also  mention  by  old  writers  of  an  expe- 
dition to  them  from  Santa  Fe  in  1722,  but  it  did  not  reach  its  desti- 
nation. So  far  as  I  can  ascertain,  the  continuance  of  this  inter- 
course in  the  early  part  of  this  century  was  in  consequence  mainly 
of  the  frequent  incursions  of  the  Pawnees  into  the  province  of  New 
Mexico  for  the  purpose  of  stealing  horses.  These  raids  were  a 
source  of  great  detriment  to  the  people  of  that  province.  Till  quite 
recently  horses  or  ponies  bearing  Spanish  brands  were  conmion  in 
the  tribe,  and  were  frequently  traded  in  considerable  numbers  to  the 
Arikaras.  The  Spaniards  not  succeeding  in  protecting  their  prop- 
erty by  force,  had  recourse  to  repeated  negotiations,  hoping,  appar- 
ently, in  this  way  to  conciliate  the  friendship  of  the  Pawnees,  and 
thus  avoid  further  losses.  In  182J.  a  treaty  to  this  end  was  formed, 
and  is  mentioned  as  occasion  of  j.^  f:at  rejoicing  to  the  people  of  New 
Mexico.     They  thought  themselves  relieved  from  a  long-continued 

«9 


2go 


PAWNEE. 


anxiety  and  annoyance.  The  treaty,  however,  seems-  to  have  pro- 
duced little,  if  any,  amelioration,  for,  in  1854,  emissaries  thence 
again  visited  the  Pawnees,  but  with  no  satisfactory  results. 

"On  the  other  hand,  their  relations  with  the  United  States  have 
always  been  friendly.  Instances  might  be  catalogued,  no  doubt  in 
considerable  number,  in  which  they  have  committed  outrages.  But 
if  against  these  should  be  set  a  list  of  the  wanton  provocations  that 
they  have  received  at  the  hands  of  irresponsible  whites,  their  offences 
would  be  probably  sufficiently  counterbalanced.  One  incident  may 
be  given  in  illustration  of  this  statement.  In  the  spring  of  1S52  the 
Pawnees  were  reported  to  have  flayed  a  white  man  alive.  The  facts 
were  these:  In  a  small  California  emigrant-train  was  a  young  man, 
who  repeatedly  made  boast  that  he  would  kill  the  first  Indian  that  he 
met.  One  evening,  as  the  train  was  halting  for  the  night,  on  a  small 
tributary  of  the  Elkhorn,  a  Pit-a-hau'-e-rat  squaw,  from  a  village  near 
by,  came  into  the  f-amp  begging.  Some  of  the  emigrants  carelessly 
rallied  the  hapless  boaster  as  to  tiie  opportunity  thus  afforded  to  re- 
deem his  threat,  and  finally,  in  sheer  bravado,  he  shot  and  killed  the 
woman.  W'.ien  the  band,  on  the  following  day,  learned  of  the 
murder,  the  'v^arriors  pursued  and  overtook  the  train,  and  by  their 
superior  numbers  compelled  the  surrender  of  the  young  man.  After 
a  council,  they  ordered  the  train  back  to  the  scene,  and  there,  in  the 
presence  of  his  comrades,  did  flay  the  unfortunate  man  as  reported. 
The  stream  on  which  this  horrible  transaction  took  place  is  still 
known  as  Raw-Hide  Creek.  One  Indian  who  participated  in  this 
summary  retribution  is  still  living,  and  from  him  I  gained  this  ac- 
count, which  has  been  sufficiently  corroborated  from  independent 
sources.  During  the  last  fifteen  years  a  battalion  of  Pawnee  scouts, 
under  Major  Frank  North,  have  been  employed  a  large  portion  of 
the  time  by  the  Government  against  the  hostile  Dakotas,  and  in  every 
campaign  have  won  high  encomiums  for  their  intrepidity  and 
soldierly  efficiency. 

"  In  1834  the  villages  of  the  tribe  were  located,  the  Xau'-i  on  the 
south  side  of  the  Platte,  twenty  miles  above  the  mouth  of  the  Loup. 
The  Kit'-ke-hak-i  village  was  eighteen  miles  northwest,  on  the  north 
side  of  the  Loup ;  the  Pita-hau'-e-rat,  eleven  miles  above  it,  on  tiie 
same  side.  Five  miles  above  the  last  was  the  Ski'-di  village.  The 
sites  of  these  villages  were  changed  from  time  to  time,  as  convenience 
or  other  special  consideration  might  prompt,  the  average  continuance 
in  one  place  being  not  over  eight  or  ten  years.  The  Xau'-i  and 
Ski'-di  villages  were  never  moved  to  any  considerable  distance  from 
the  locations  named.  The  Ski'-di  village,  it  is  worthy  of  note,  has 
always  been  situated  to  the  west  of  the  others,  and  they  have  a 
superstitious  belief  that  this  relative  position  must  never  be  altered. 
Hence  the  term  tii'-ra-wit-u,  eastern  villages,  applied  by  them  to  the 
other  bands.  The  Pit'-a-hau'-e-rat  village,  for  a  considerable  por- 
tion of  the  time,  both  before  and  since  the  date  named,  was  upon 
the  Elkhorn,  some  distance  east.  The  Kit'-ke-hak-i,  as  already 
shown,  from  their  first  discovery  till  Pike's  visit,  were  settled  on  the 


PA  WNEE. 


291 


ates  have 
doubt  in 
jes.     But 
:ions  thut 
r  offences 
dent  may 
1852  the 
The  facts 
ling  man, 
an  that  he 
on  a  small 
llage  near 
carelessly 
ied  to  re- 
killed  the 
ed  of   the 
d  by  their 
an.     After 
lere,  in  the 
3  reported, 
ace  is  still 
ted  in  this 
ed  this  ac- 
dependent 
nee  scouts, 
portion  of 
id  in  every 
:)idity   and 


Republican.  This  has  given  rise  to  the  theory  that  in  the  northward 
movement  of  the  tribe  they  stopped  here,  while  the  rest  continued 
on.  But  there  is  reason  for  believing  that  before  occupying  this 
region  they  resided  with  the  rest  of  the  tribe  on  the  Platte,  They 
hive  the  same  tradition  as  the  Xau'-i  and  Pit'-a-hau'-e-rat  concerning 
the  conquest  of  that  country.  There  has  been  a  tradition  also  that 
after  the  conquest  they  moved  south  for  the  strategic  purpose  of 
keeping  the  Kansas  and  Osages  from  the  hunting-grounds  of  the 
Upper  Kansas  River.  Their  associations  with  the  other  bands  during 
the  time  of  the  separation  were  always  intimate;  their  interests  and 
motives  were  one,  and  their  speech  identical.  The  exact  date  of 
their  return  to  the  Plaite  is  not  known,  but  in  1835  men  of  the 
band,  apparently  not  more  than  thirty-five  years  of  age,  stated  that 
it  occurred  while  they  were  children  ;  probably  about  1812. 

"  One  of  the  most  important  events  of  later  Pawnee  history  was 
the  missionary  work  among  them  during  the  years  1834-47.     In  the 
first  of  these  years  Messrs.  Dunbar  and  Allis,   already  mentioned, 
visited  the  tribe  with  the  intention  of  establishing  a  mission   in  it. 
Finding  the  immediate  realization  of  their  plan  impracticable  be- 
cause of  the  absence  of  the  Pawnees  from  their  permanent  villages 
for  a  large  part  of  the  year  on  their  semi-annual  hunts,  they  deemed 
it  best,  rather  than  altogether  abandon  the  enterprise,  to  accompany 
them  for  a  time  on  their  various  wanderings,  with  the  double  purpose 
of  acquiring  the  language  and  familiarizing  themselves  thoroughly 
with  Pawnee  usages  and  character,  and  also  of  exerting  whatever  in- 
fluence they  might  to  induce  the  tribe  to  adopt  a  more  settled  man- 
ner of  life.     Mr.  Dunbar  travelled  with  the  Xau'-i  band,  Mr.  Allis 
with  the  Ski'-di,  Dr.  Satterlee,  who  joined  them  some  time  later, 
travelled  with  the  Kit'-ke-hak-i.     In  February,  1837,  he  made  a  visit 
to  the  Cheyennes  on  the  Upper  Arkansas,  hoping  to  be  able  to  bring 
about  a  treaty  of  peace  between  them  and  the  Pawnees,  and  on  his 
return  in  March  was  killed  by  a  lawless  trapper.     After  two  and  a 
half  years  spent  with  the  tribe  in  this  way,  they  were  finally  induced 
to  accept  the  encouragements  offered  by  the  Government  and  mission- 
aries, and  seemed  to  evince  a  sincere  desire  to  enter  upon  a  more 
regular  and  fixed  mode  of  living.     A  spot  on  Plum  Creek,  a  small 
tributary  of  the  Loup,  was  accordingly  chosen  in  1838  as  the  site  of 
the   mission    and  Government   establisl'inent.     Disturbances   inter- 
vened immediately  after,  and  prevented  the  execution  of  the  design 
till  1844.     I"  that  year  the  Government  establishment  and  mission 
were  begun  at  the  place  chosen;  a  large  farm  was  opened,' mission 
buildings  erected,  and  a  considerable  number  of  the  Xau'-i  and  some 
of  the  other  bands  induced  to  fix  their  residence  in   the  vicinity. 
The  tribe  all  displayed  a  very  friendly  disposition,  and  so  far  as  they 
were  concerned  the  effort  to  advance  their  condition  towards  civili- 
zation was  progressing  most  favorably.     But,  unfortunately,  the  entire 
enterprise  had  awakened  the  jealous  suspicions,  and  in  the  end  roused 
the  most  persistent  hostility,  on  the  part  of  the  Ogalalla  and  Brul6 
Dakotas.     Each  year  they  invaded  the  region  in  full  force,  usually 


393 


PA  WNEE. 


taking  advantage  of  the  absence  of  most  of  the  Pawnees  on  their 
hunts,  killing  where  they  could,  and  destroying  corn-patches  and  all 
other  i)roperty  that  they  might  discover.  These  continued  depreda- 
tions finally  compelled  the  abandonment  of  the  mission  and  farm  in 
1847,  •1"'^'  tlic  Pawnees  forthwith  reverted  to  their  former  life. 

"  The  tribal  mark  of  the  Pawner ,  in  their  pictographic  or  historic 
painting  was  the  scalp-lock,  dressed  to  stand  nearly  erect,  or  curving 
slightly  backwards,  somewhat  like  a  horn.  This,  in  order  that  it 
should  retain  its  position,  was  filled  with  vermilion  or  other  pig- 
ment, and  sometimes  lengthened  by  means  of  a  tuft  of  horse-hair 
skilfully  appended  so  as  to  form  a  trail  back  over  the  shoulders. 
This  usage  was  undoubtedly  the  origin  of  the  name  Pawnee.  In  the 
sign  language  of  the  tribe  and  other  Indians  of  the  Plains  the  Pawnee 
is  designated  by  holding  up  the  two  forefingers  of  the  right  hand, 
— the  symbol  of  the  ears  of  the  prairie  wolf.  The  precise  origin  of 
this  j^ractice  is  a  matter  of  some  uncertainty.  They  claimed  that 
the  wolf  was  adopted  of  choice  as  the  tribal  emblem  because  of  its 
intelligence,  vigilance,  and  well-known  powers  of  endurance.  Tiieir 
enemies,  on  the  other  hand,  interpreted  it  as  a  stigma  upon  tlie 
tribe  because  of  their  alleged  prowling  cowardice.  Tl'e  emblem 
probably  originated  from  the  name  of  the  Ski'-di  band.  They 
being  in  advance  of  the  other  bands  in  the  northern  migration,  be- 
came known  to  the  tribes  about  them  as  the  wolves,  and  as  the  other 
bands  arrived  the  sign  was  naturally  made  to  include  t..^iTi  also,  and 
in  this  enlarged  use  was  at  length  accepted  by  the  Paivnees  them- 
selves. The  Ski'-di,  however,  insist  that  their  name  has  no  etymo- 
logical connection  whatever  with  Ski'-rik-i,  a  wolf.  Their  exphma- 
tion  is  that  the  Loup — i.e..,  Wolf  River — was  long  ago  so  designated 
from  the  great  abundance  of  wolves  in  its  vicinity.  (Wolf  River  is 
not  an  infrecpient  designation  of  streams  with  Indians;  as  Wolf 
River  in  Kansas,  also  in  Wisconsin.')  From  the  fact  of  their  location 
upon  it  they  became  known  as  Wolf  (River)  i'^dians.  Finally,  to 
most  of  the  Pawnees  themselves  the  real  distinction  between  Ski'di 
— i.e.,  Ski'-ri — atid  Ski-rik-i  was  lost.  This  is  unusually  close  Indian 
reasoning,  but  rot  altogether  conclusive. 

"  The  tribe,  as  already  indicated,  consisted  of  four  bands  :  Xau'i-, 
or  Grand  ;  Kit'-ke-hak-i,  or  Republican  ;  Pit  a-hau'-e-rat,  or  Tapage; 
Ski'-di,  or  Loup.  The  English  names  given  are  all  of  French  origi- 
nation. The  first  was  applied  to  the  Xau'-i  as  being  the  head  band, 
and  also  the  most  numerous.  The  exact  origin  of  Republican,  as 
applied  to  the  second  band,  I  never  learned.  There  has  been  a  tra- 
dition that  it  was  first  suggested  by  the  semi-republican  system  of 
government  observed  among  them  when  first  known  ;  but  this  feauire 
was  no  more  marked  with  them  than  among  the  other  bands.  It  is 
also  said  to  have  been  applied  to  them  because  of  their  having  for- 
merly resided  upon  the  Republican  River;  but,  vice  versa,  the  stream 
was  in  all  prol)ability  so  named  from  the  band  (the  Kansas  River 
from  the  Kansas  Indians,  the  Osage  irom  the  Osages,  etc.).  Tapage 
(aLo  'iappage  and  Tappahs)  is  of  unknown  origin.    In  the  treaty  of 


PA  WNEE. 


293 


1S19  they  were  designated  as  the  Noisy  Pawnees,  which  I  presume 
was  the'-i  the  supposed  meaning  of  the  name  Pit  a-hau'-e-rat.  In  the 
treaty  ic  is  spelled  Pit-av-i-rate.  Tapage  is  the  French  substitute  for 
Noisy.  Forty-five  years  ago  they  were  known  as  the  Smoky  Hill 
Pawnees,  from  having  once  resided  on  that  stream  in  Western  Kansas. 
In  the  summer  hunt  of  1836  they  pointed  out  to  Mr.  Dunbar  some 
of  their  old  villages.  The  name  Loup  is  already  sufficiently  ex- 
plained. 

"These  bands  were  all  further  divided  into  sub-bands  and  families, 
each  of  which  had  its  appropriate  mark  or  token.  Tiiis  was  usually 
an  animal,  as  the  bear,  the  eagle,  the  hawk,  the  beaver,  etc.  ;  though 
sometimes  other  objects,  as  the  sun,  the  pipe,  etc.,  were  adopted. 
The  separate  lodges,  and  even  articles  of  individual  apparel,  were 
usually  marked  with  the  token  of  the  family  to  which  the  owner  be- 
longed. These  subdivisions  have  now  entirely  disappeared,  except 
as  partially  retained  among  the  Ski'-di. 

"The  men  were  generally  of  excellent  physique,  of  good  stature  and 
robust  muscular  development.  The  upper  part  of  tlie  body  was  fre- 
quently large  in  proportion  to  the  lower  extremities,  but  not  so  much 
so  as  to  occasion  deformity.  The  feet,  as  also  the-  hands,  were  small, 
and  in  walking  they  were  intoed.  Obesity  was  not  usual,  unless  in 
advanced  life.  Congenital  malformations  were  rarely  seen.  This 
might  in  part  be  due  to  the  fact  that  sickly  children,  who  would  be 
most  likely  to  present  such  peculiarities,  did  not  survive  infancy. 
The  hair  was  dark,  coarse,  and  straight ;  the  eyes  rather  small,  black, 
and  inclining  to  the  lack-lustre  type.  The  features,  ordinarily  well 
proportioned,  were  frequently  of  a  very  marked  character  and  power. 
The  mouth  was  a  little  large  perhaps,  and  the  lips  thin.  These,  with 
the  eyes,  are  the  expressive  features  of  the  Pawnee  face.  Hence 
their  proverb,  *  If  you  wish  to  know  whether  a  man  is  brave,  watch 
his  eye ;  if  you  wish  to  learn  whether  he  speaks  the  truth,  watch  his 
lips.'  The  teeth  were  usually  regular  and  remarkably  good.  I  have 
seen  old  men,  the  crown  of  whose  teeth  was  worn  quite  away,  and 
yet  they  had  not  lost  one.     Toothache  was  scarcely  known. 

"  Tiieir  endurance  was  astonishing.  Cases  were  numerous  of  sus- 
tained effort,  which  must  seem  incredible  to  those  not  personally  con- 
versant with  the  fact.  Runners  have  been  known  repeatedly  to  travel 
over  one  hundred  miles  in  twenty-four  hours,  or  less,  without  stop- 
ping on  the  way  for  sleep  or  nourishment.  Their  gait  at  such  times 
was  a  swinging  trot.  Their  power  of  abstinence  was  equally  marked. 
Mr.  Dunbar,  while  travelling  with  them,  has  known  them  in  many 
instances  to  go  without  food  three  days,  and  utter  no  complaint,  nor 
remit  perceptibly  anything  of  their  wonted  activity.  On  such  occa- 
sions, to  still  the  gnawings  of  hunger,  they  were  accustomed  to  wrap 
a  thong  several  times  tightly  about  the  waist.  It  should  be  added, 
however,  that  all  such  seasons  of  special  exertion  or  denial  were  in- 
variably succeeded  by  periods  of  recuperation,  in  which  full  compen- 
sation was  made. 

"The  women  were  considerably  smaller  than  the  men,  those  who 


«;, 


miv 


294 


PA  YMASTEH. 


would  be  remarked  as  large  (by  our  standard)  being  extremely  few. 
This  was  due,  no  doubt,  in  some  degree  to  early  marriage  and  child- 
bearing.  Their  life  was  one  of  constant  toil.  From  early  dawn  till 
late  at  night  they  were  incessantly  at  work.  A  Pawnee  woman  with 
nothing  to  do  would  be  a  strange  anomaly.  They  cut  and  adjusted 
the  wood  used  in  constructing  lodges  and  building  horsepens  ;  built 
the  stationary  lodges  ;  pitched  and  took  down  the  portable  lodges ; 
tanned  the  skins  used  in  covering  the  latter  (a  work  both  tedious  and 
painful),  sewed  them  together  and  fitted  them  to  the  lodge;  dressed 
the  robes,  which  were  many,  both  for  home  use  and  for  trade  ;  bridled, 
saddled,  packed,  and  led  the  horses  on  the  march,  and  unpacked 
them  on  going  into  camp  at  night  ;  made  and  kept  in  repair  all 
articles  of  clothing,  mats,  bags,  bowls,  mortars,  etc.  ;  cut  and  brought 
all  the  wood  for  fires,  much  of  it  from  a  distance,  on  their  o\:\\ 
backs;  made  fires,  did  the  cooking,  dried  the  meat,  dug  the  ground, 
planted,  hoed,  gathered,  dried,  and  stored  the  corn.  In  si 
whatever  was  done,  other  than  grazing,  watering,  and  bringing  m 
the  horses  (which  were  generally  done  by  smaller  boys),  and  going 
to  war,  killing  game,  smoking,  holding  councils,  and  giving  feasts 
(which  belonged  to  the  men),  they  did.  When  with  the  men  in  the 
lodges,  they  occupied  the  most  inconvenient  part ;  in  the  winter  the 
men  enjoyed  the  fire,  while  they  sat  back  in  the  cold.  In  girlhood 
many  of  them  were  quite  good-looking,  active,  and  bright,  and  when 
together  in  their  work  they  were  very  loquacious  and  facetious ;  but 
their  toilsome  life  and  harsh  treatment  frequently  rendered  them  ill- 
favored  and  morose. 

"  The  average  duration  of  life  was  much  less  than  with  the  whites; 
decrepitude  began  much  earlier,  and  decline  was  more  rapid.  Prob- 
ably few  were  to  be  found  in  the  tribe  who  were  really  over  sixty 
years  old,  though  many  had  the  appearance  of  it.  Rheumatic  com- 
plaints with  the  aged  were  frequent- and  very  severe. 

"A  friend,  who  has  had  much  experience  with  the  Indians  of  the 
Southwest,  informed  me  that  he  is  inclined  to  believe  that  the  Lipans 
of  Mexico  are  of  Pawnee  stock.  They  have,  m  times  past,  ex- 
changed frequent  hospitalities  with  the  Wichitas,  or  Pawnee  Picts, 
and  the  two  understand  each  other's  dialect  readily.  The  name  Li- 
pans he  explains  as  Li-pa-nis;  i.e.,  the  Pawnees  This  derivation  is 
interesting,  and,  so  far  as  a  single  word  can  afford  evidence,  is  very 
satisfactory.  The  clue  at  least  deserves  careful  investigation,  and 
may  lead  to  important  results  in  determining  the  remoter  ethno- 
logical relations  of  the  Pawnees.  Unfortunately,  I  have  not  been 
able,  after  repeated  efforts,  to  obtain  any  vocabulary  of  the  Li  pan 
language  by  which  the  worth  of  the  conjecture  might  be  finally 
judged.  If  such  kinship  does  really  exist,  though  the  Pawnees  their.- 
selves  made  no  such  claim,  it  would  suffice  to  explain  the  fact  of  their 
apparent  familiarity  with  the  geography  of  the  country  toward 
Mexico." 

Paymaster.  Make  sign  for  Money  and  Chief.  Sometimes  it  is 
also  necessary  to  make  sign  for  Whites. 


PEACE. 


295 


lely  few. 
1(1  cliild- 
dawn  till 
nan  with 
adjusted 
ns  ;  built 
;  lodges; 
dious  and 
;  dressed 
,  bridled, 
unpacked 
repair  all 
d  brought 
their  o..n 
le  ground, 
In  s:       , 
ringing  in 
and  going 
/ing  feasts 
lien  in  the 
winter  the 
11  girlhood 
and  when 
;tious ;  but 
d  them  ill- 
he  whites ; 
id.     Prob- 
over  sixty 
atic  conv 

lians  of  the 
the  Li  pans 
past,  ex- 
aiee  Picts, 
|e  name  Li- 
;rivation  is 
ice,  is  very 
(ation,  ;viid 
)ter  ethno- 
not  been 
the  Li  pan 
be  finally 
[nees  them- 
ict  of  their 
try   toward 

letimes  it  is 


Peace.  Clasp  the  hands  in  front  of  body,  usually  back  of  left 
down.     The  sign  for  Smoke  is  also  frequently  made. 

Indians  are  at  peace  with  those  whom  they  smoke  with.  To  make 
peace  is  to  smoke.  Some  Indians  clasp  the  hands  by  interlocking 
the  fingers,  holding  forearms  vertical. 

Deaf-mutes  make  the  Indian  sign  for  Quiet,  to  denote  a  state  of 
peace ;  and  they  also  make  their  signs  for  Fighting,  Stop,  and 
Quieting  Down. 

The  ceremony  of  making  peace  varies  somewhat  with  the  different 
tribes,  but  a  necessary  and  essential  part  with  all  is  the  smoke,  and 
with  the  sacred  pipe. 

The  Cheyennes  hold  up  the  pipe  before  it  is  filled,  pointing  to 
near  where  the  sun  rises.  The  pipe  is  then  filled,  sometimes  adding 
to  the  tobacco  some  sacred  root  or  sweet-smelling  grass  ;  then,  before 
lighting  it,  the  palms  of  extended  hands  are  held  up  towards  the 
"four  winds," — a  petition  that  the  peace  may  not  be  blown  away; 
then  the  tobacco  is  lighted,  and  the  smoke  of  peace  taken.  They 
claim  that  they  feared  some  disaster  or  disease  would  overtake  them 
if  they  did  not  keep  a  peace  made  in  this  way.  The  grass  and  crops 
would  not  grow,  an  epidemic  would  break  out,  the  snow  would  fall 
to  such  a  depth  as  to  occasion  great  distress,  the  burden  of  some 
affliction  would  surely  fall  upon  them.  They  also  claim  that  the  two 
Gods  who  went  into  the  cave  and  brought  out,  among  other  things, 
the  pipe,  told  them  that  the  pipe  was  "good  medicine,"  and  in- 
structed them  to  use  it  in  a  friendly  way ;  to  smoke  it  in  making 
peace  with  their  enemies.  They  think  they  are  the  first  people  who 
had  the  pipe  given  them.  To  make  it  very  impressive,  sometimes 
the  left  hand  is  held  high  above  the  head  towards  the  sun  or  the 
zenith,  as  though  clasping  the  hand  of  God. 

The  preliminaries  to  the  talk  and  the  smoke  were  usually  deter- 
mined by  circumstances  ;  the  pressure  of  the  necessity  for  an  imme- 
diate peace  often  cuts  all  these  short.  If  the  two  tribes  had  been  at 
such  bitter  war  that  it  was  not  safe  to  openly  approach  within  speak- 
ing or  signalling  distance,  some  tobacco  would  be  secretly  left  near 
the  camp,  or,  in  the  absence  of  this,  rude  hieroglyphical  figures 
would  be  drawn  on  the  rocks,  on  a  piece  of  par-fl6che,  or  on  bark, 
and  left  where  it  would  be  sure  to  be  found.  If  the  tobacco  was 
taken,  that  was  an  open  and  sacred  avowal  of  a  desire  for  an  inter- 
view, and  negotiations  were  at  once  entered  into.  The  inherited 
hah  ts  of  many  generations  could  not  be  wiped  out  by  talking  and 
smoking,  and  so  the  peace  made  between  many  tribes  often  only 
lasteu  during  the  existence  of  the  absolute  necessity  which  brought 
the  two  tribes  together. 

When  the  Sioux  chief  Crazy  Horse  came  in  and  surrendered  in 
1877,  ^^s  formed  all  of  his  warriors  in  line,  in  advance  of  the  women 
and  children ;  then,  in  front  of  this  line,  also  mounted,  he  had  some 
ten  of  his  headmen ;  and  then  in  front  of  these  he  rode  alone.  I 
had  been  sent  with  Indian  scouts  to  meet  him.  He  sent  me  word 
requesting  a  similar  formation  on  our  part,  and  asked  that  I  should 


296 


PEAK— FEND  D'OREILLE. 


ride  on  in  advance  alone.  Then  we  were  to  dismount  and  first  shake 
hands,  while  seated  on  the  ground,  that  the  peace  tuight  be  solU. 
After  all  this  had  been  done  his  headmen  came  up,  the  |)eace-i)ipc 
was  ])ro(hiced,  autl  we  solemnly  smoked.  One  of  his  headmen  put 
a  s<:ali)-ja{ket  and  war-bonnet  on  me,  and  presented  me  the  pipe  with 
which  peace  had  been  made.  Some  tribes,  when  they  wish  to  say 
that  the  peace  has  not  been  kept,  express  it  by  saying  "  the  pipe  is 
broken." 

Peak.  Compress  the  right  hand,  and  bring  the  ends  of  fingers 
and  thumb  as  nearly  together  as  possible,  throwing  the  hand  into  as 
near  a  cone-shape  as  one  can  ;  then  hold  the  hand  well  out  in  front 
of  body,  hand  well  raised,  and  back  outwards. 

Deaf-mutes  make  the  cone  with  both  hands. 

Femican.  Hold  extended  left  hand,  back  down,  fingers  point- 
ing to  right,  in  front  of  body  ;  strike  several  times  the  left  palm  witli 
lower  edge  of  closed  right  hand  ;  then  rub  the  hands  together  to 
denote  the  mixing;  then  hold  both  hinds,  palms  up,  in  same  hori- 
zontal ])lane  in  front  of  mouth,  little  fingers  touching,  and  blow  on 
the  palms.  These  gestures  represent  the  pounding  of  the  dry  meat, 
mixing  it,  fat  and  lean,  and  after  this  fat  is  melted  with  marrow, 
blowing  away  the  scum  which  rises  to  the  surface  of  the  vessel  before 
the  contents  are  poured  over  the  powdered  meat.  In  choice  peuii- 
can  great  care  is  used  in  the  selection  of  th(  meat  when  drying  it, 
and  a  great  deal  of  fat  and  marrow  is  used.  This  food  is  prized 
very  highly,  and,  carefully  put  up  in  bales,  remains  sweet  and  good 
as  long  as  it  is  kept  dry.  The  Red  River  half-breeds  deal  in  this 
extensively. 

Fend  d'Oreille.  There  is  no  well-established  tribal  sign.  Some 
call  them  the  "Boat  or  Canoe  people"  ;  some  indicate  a  large  ring 
in  the  ear,  and  others  often  give  for  them  the  same  sign  as  for  Flat- 
heads. 

The  custom  of  wearing  especially  large  ear-rings,  if  it  ever  existed, 
has  long  since  passed  away.  The  custom  of  flattening  the  skull  is 
not  now  practised,  and  tradition  does  not  say  when  it  was.  Mr. 
Bancroft  claims  that  it  pertains  to  tribes  nearer  the  Pacific  coast, 
and  agrees  with  Father  Ravalli  in  locating  the  custom  with  the  Che- 
nooks.  He  says,  "It  is  about  the  mouth  of  the  Columbia  that  the 
custom  of  flattening  the  head  seems  to  have  originated.  Radiating 
from  this  centre  in  all  directions,  and  becoming  less  universal  and 
important  as  the  distance  is  increased,  the  usage  terminates  on  the 
south  with  the  nations  which  I  have  attached  to  the  Chenook  family, 
is  rarely  found  east  of  the  Cascade  Range,  but  extends,  as  we  have 
seen,  northward  through  all  the  coast  families,  although  it  is  far  from 
being  held  in  the  same  esteem  in  the  far  North  as  in  its  apparently 
original  centre.  The  origin  of  this  deformity  is  unknown.  All  we 
can  do  is  to  refer  to  that  strange  infatuation  incident  to  humanity 
which  lies  at  the  root  of  fashion  and  ornamentation,  and  which 
even  in  these  later  times  civilization  is  not  able  to  eradicate.  As 
Alphonso  the  Wise  regretted  not  having  been  present  at  the  crea- 


PEND  D' OREILLE. 


897 


tion,  for  then  he  would  have  had  the  worki  to  suit  him,  so  dilTerent 
ages  and  nations  strive  in  various  ways  to  remodel  and  improve  the 
human  form.  Thus  the  Chinese  lady  compresses  the  feet,  the  Euro- 
pean the  waist,  and  the  Chenook  the  head.  Slaves  are  not  allowed 
to  indulge  in  this  extravagance,  and  as  this  class  are  generally  of  for- 
ei.i,'n  tribes  or  families,  the  work  of  ethnologists  in  classifying  skulls 
obtained  by  travellers,  and  thereby  founding  theories  of  race,  is 
somewhat  complicated  ;  but  the  difficulty  is  lessened  by  the  fact  that 
slaves  receive  no  regular  burial,  and  hence  all  skulls  belonging  to 
bodies  from  native  cemeteries  are  known  to  be  Chenook.  The  Che- 
nook ideal  of  facial  beauty  is  a  straight  line  from  the  end  of  the 
nose  to  the  crown  of  the  head.  The  flattening  of  the  skidl  is 
effected  by  binding  the  infant  to  its  cradle  immediately  after  birth, 
and  keeping  it  there  from  three  months  to  a  year.  The  simplest 
form  of  cradle  is  a  piece  of  board  or  plank,  on  which  the  child  is 
laid  upon  its  back  with  the  head  slightly  raised  by  a  block  of  wood. 
Another  piece  of  wood  or  bark  or  leather  is  then  placed  over  the 
forehead,  and  tied  to  the  plank  wiMi  string.;^  which  are  tightened 
more  and  more  each  day  until  the  skull  is  si  aped  to  the  required 
pattern.  Space  is  left  for  lateral  expansion,  and  under  ordinary  cir- 
cumstances the  chilli's  head  is  not  allowed  to  leave  its  position  until 
the  process  is  complete.  The  body  and  limbs  are  also  bound  to  the 
cradle,  but  more  loosely,  by  bandages,  which  are  sometimes  removed 
for  cleansing  purposes.  Moss  or  soft  bark  is  generally  introchiced 
between  the  skin  and  the  wood,  and  in  some  tribes  comfortable 
pads,  cushions,  or  rabbit-skins  are  employed.  The  piece  of  wood 
which  rests  upon  the  forehead  is,  in  some  cases,  attached  to  the 
cradle  by  leather  hinges,  and  instances  are  mentioned  where  the 
pressure  is  created  by  a  spring.  A  trough  or  canoe-shaped  cradle, 
dug  out  from  a  log,  often  takes  the  place  of  the  simple  board, 
and  among  the  rich  this  is  elaborately  worked,  and  ornamented 
with  figures  and  shells.  The  child,  while  undergoing  this  process, 
with  its  small  black  eyes  jammed  half  out  of  their  sockets,  pre- 
sents a  revolting  picture.  Strangely  enough,  however,  the  little 
prisoner  seems  to  feel  scarcely  any  pain,  and  travellers  almost  uni- 
versally state  that  no  perceptible  injury  is  done  to  the  health  or 
brain.  As  years  advance  the  head  partially  but  not  altogether 
resumes  its  natural  form,  and  among  aged  persons  the  effects  are  not 
very  noticeable.  As  elsewhere,  the  personal  appearance  of  the 
women  is  of  more  importance  than  that  of  the  men,  therefore  the 
female  child  is  subjected  more  rigorously  and  longer  to  the  com- 
pressing process  than  her  brothers.  Failure  properly  to  mould  the 
cranium  of  her  offspring  gives  to  the  Chenook  matron  the  reputation 
of  a  lazy  and  undutiful  mother,  and  subjects  the  neglected  children 
to  the  ridicule  of  their  young  companions,  so  despotic  is  fashion. 
A  practice  which  renders  the  Chenook  more  hideous  than  the  com- 
pression of  his  skull  is  that  of  piercing  or  slitting  the  cartilage  of 
the  nose  and  ears,  and  inserting  therein  long  strings  of  beads  or 
hiaqua  shells,  the  latter  being  prized  above  all   other  ornaments. 


298 


PEND  D' OREILLE. 


Tattooing  seems  to  have  been  i)ractised,  but  not  extensively,  taking 
usually  the  form  of  lines  of  dots  pricked  into  the  arms,  legs,  ancl 
cheeks  with  pulverized  charcoal.  Imitation  tattooing  with  the 
bright-colored  juices  of  different  berries  was  a  favorite  pastime  with 
the  women,  and  neither  sex  could  resist  the  cliarms  of  salmon  grease 
and  red  clay.  In  later  times,  however,  according  to  Swan,  the  cus- 
tom of  greasing  and  daubing  the  body  has  been  to  a  great  extent 
abandoned.  Great  pains  is  taken  in  dressing  the  hair,  which  is 
combed  parted  in  the  middle,  and  usually  allowed  to  hang  in  long 
tresses  down  the  back,  but  often  tied  up  in  a  queue  by  the  women 
and  girls,  or  braided  so  as  to  hang  in  two  tails  tied  with  strings." 

In  reply  to  some  inquiries  of  mine,  Father  Ravalli  wrote  me  a 
letter,  from  which  I  make  the  following  extracts: 

"Our  three  nations,  Flatheads,  Pend  d'Oreilles,  and  Koutenays, 
never  adored  the  sun,  but,  before  the  light  of  the  gospel,  they  had 
their  Monton  or  Medicine,  some  worshipping  one  kind,  some  an- 
other kind  of  small  animals,  and  bringing  them  with  themselves 
when  travelling;  so  they  had  not  any  *  Sun-Dance.'  They  had, 
however,  two  kinds  of  dances  particular  to  them,  one  called  Estu- 
enchyand  the  other  Eftionly.  The  dance  Estuenchy  was  performed 
only  by  men,  and  that  before  going  to  war,  to  excite  themselves  to 
battle.  When  they  do  that,  all  men,  half  naked  and  curiously  tat- 
tooed and  painted,  gather  in  a  great  lodge,  then  singing  the  warrior 
song  and  beating  the  tambour  or  any  noisy  article  in  perfect  time 
and  cadence.  With  the  song  they  do  a  little  jumping,  always  re- 
maining in  the  same  spot.  I  have  seen  it  several  times,  and  it  is 
truly  electrifying  and  diabolical. 

"  The  other  dance  (Eftionly)  is  performed  only  by  the  women 
after  a  victory  in  the  battle.  These  wcnen  stand  in  circles  in  the 
centre,  and  the  men  make  a  peripheral  ».  cle  concentric.  Then  tlie 
men  beat  the  tambour  and  sing,  and  thi.  omen  walk  around  and 
around,  in  slow  progression,  till  this  kind  01         re  is  to  an  end. 

"The  inquiries  here  certainly  have  no  rele.  ""ce  to  the  actual 
manner  of  dressing  of  the  Flatheads,  Pend  d'Ort.'^s,  and  Koute- 
nays,— being  the  objects  of  our  daily  observation, — but  rather  to  the 
manner  of  dressing  before  the  coming  of  the  whites,  and  in  that 
I  can  say  something,  having  been  with  them  many  years  before  the 
immigration  altered  their  customs.  Only  to  be  better  understood, 
we  must  observe  that  in  the  actual  tire.-sing  of  the  Indians  (Pend 
d'Oreilles  and  Koutenays  have,  and  had  iiivx.iys,  identical  dressing  with 
the  Flatheads)  they  wear  generally  not  p^nts  as  the  whites,  but  long 
stockings,  protecting  the  legs  and  kivurs,  consisting  of  a  hose,  the 
upper  extremity  of  which  is  overlapping  to  a  string  or  belt  at  the 
loins.  They  wear  also  moccasins,  and  a  blanket  or  a  buffalo-robe, 
which  is  particularly  characteristic  of  an  Indian.  What  I  remark 
here  is  a  part  of  their  ancient  custom  of  dressing  only,  instead  of 
artificial  stuff  they  used  skin  for  material.  When  I  entered  among 
them  nearly  forty  years  ago,  besides  the  underlaying  garment  already 
mentioned,  they  had,  men  and  women,  over  all,  a  kind  of  long  shirt, 


PEND  D" OREILLE. 


299 


simply  composed  of  two  skins,  sewed  in  their  longitudinal  side  by 
means  of  fibres  and  of  tendons  of  the  animals.  Moreover,  two 
small  skins,  connected  at  the  proper  place  to  the  two  big  skins  and 
wised  in  the  shape  of  sleeves,  covered  the  arms  of  men,  and  the 
women  had  the  same  thing  as  men  but  not  sewed,  and  so  loose  as  to 
be  able  to  present  the  breast  to  their  babies.  The  ornaments  of  men 
were  generally  a  kind  of  necklace,  made  of  various  fantastic  things, 
as  claws  of  bears,  feet  of  elk  or  human  feet,  little  bundles  of  hinuan 
hair  from  the  scalp  of  their  enemies,  sea  or  river  shells,  and  tiie  like; 
and  always  each  man  had  a  small  'Viirrorand  a  pair  of  tweezers  hang- 
ing from  the  neck,  and  a  knife  at  the  left  side.  The  mirror  and 
tweezers  they  were  using  when  encamped  to  ])lu(:k  the  points  of  the 
beard,  and  the  knife  for  any  occasional  need,  principally  for  skin- 
ning animals  in  their  hunting.  Ornaments  of  beads  or  grains  of 
enamel,  though  they  used  them  moderately,  yet  was  a  thing  partic- 
ular to  women.  The  dressing  of  the  women  was  longer,  covering  to 
their  feet.  At  their  waist  the  women  had  a  belt,  ornamented  gener- 
ally witli  brass  buttons  or  with  beads.  They  had  short  leggings,  or- 
namented with  beads,  similarly  were  the  moccasins  ornamented. 

"  When  first  I  cAme  among  the  Flatheads  there  was  the  custom 
to  gather  in  the  lodge  of  the  dead  many  old  women  and  friends,  and 
there  was  a  lugubrious  lamentation,  or  rather  a  wailing,  according  to 
a  proper  tune  and  cantillatioi..  I  believe  it  is  yet  observed  in  some 
camps  of  Nez  Perces  not  Catholics.  Now,  having  laid  aside  the 
custom,  they  gather  in  a  lodge  and  pray  all  night,  of  course  receiv- 
ing there  the  night-meal.  Some  days  after  the  burial  the  nearest 
relatives  of  the  deceased  congregate  all  the  willing  people  of  the 
tribe  to  pray  in  an  appropriate  lodge,  and,  after  ])raying,  they  make 
a  common  dinner  for  all  the  people  present.  Moreover,  they  have 
a  custom  to  distribute  all  personal  property  of  the  defunct  to  the 
poor,  or  to  some  other  person  in  need,  according  to  their  notions, 
commonly  retaining  aside  the  animals,  if  any,  in  benefit  of  the 
children  or  nearest  relatives. 

"The  Flatheads,  Pend  d'Oreilles,  and  Koutenays  have  the  same 
customs,  and  being  Catholics,  bury  their  dead  in  a  Christian  manner. 
They  pray  and  sing  over  the  corpse,  and  bury  it  in  a  coffin,  en- 
shrouded and  wrapped  in  the  best  blanket  or  richest  garment  the 
relatives  can  procure. 

"To  have  an  illustrated  history  and  records  of  a  nation  supposes 
a  degree  of  civilization  and  an  advancement  in  the  knowledge  of  its 
utility  which  cannot  be  dreamed  of  in  the  actual  state  of  the 
Indians,  in  whom  the  knowledge  of  the  existence  of  people  of  dif- 
ferent color,  of  long  afar  habitation,  of  their  number  and  doing,  is 
dated  only  since  our  coming  among  them. 

"  I  have,  we  have,  oftentimes  interrogated  them  to  know  whether 
they  maintained  some  ancient  tradition,  but  mine  and  our  inquiries 
were  always  fruitless,  as  they  are  a  people  of  the  present  moment,  as 
every  one  may  perceive  from  their  actual  manner  of  doing.  They 
do  not  care  for  the  past,  and  less  for  the  time  to  come.     Another 


300 


PEND  D' OREILLE. 


point  for  which  they  have  a  kind  of  impossibility — to  conserve 
records  of  their  forefathers — was  tlie  continued  wars  with  the  neij^li- 
boring  nations,  in  which  annually  was  a  decimation.  Regarding; 
their  mmiber  of  men  killed  in  battle,  etc.,  no  one  conserved  an  oral 
history  of  their  vicissitudes.  To  have  from  them  any  illustrated 
record  it  is  evident  that  it  cannot  be,  and  the  illustrations,  which 
willingly  I  would  have  i)erformed,  were  checked  by  our  inability  to 
obtain  information  from  them  of  any  kind  about  the  things  in 
reference. 

"  7.'he  hair  of  men,  as  that  of  women,  was  left  growing,  with  the 
Flatheads,  Pend  d'Oreilles,  and  Koutenays,  according  to  nature, 
only  some  men  were  cutting  the  hair  before  their  front  on  account 
of  the  vision,  others  having  a  lock  descending  upon  their  nose,  and 
the  eyes  were  appearing  between  such  lock  and  the  hair  of  the 
temple. 

"  The  Flatheads  had  their  bows  made  with  great  accuracy.  The 
Blackfeet  and  their  associates  had  them  bare.  In  fact,  after  choosing 
a  proper  branch  from  which  to  make  the  bow,  and  having  split  it 
and  polished  with  stone  and  etpiisetum,  they  covered  the  back 
of  the  bow  with  the  two  sinews  found  near  tlie  spinal  column  of  big 
animals,  as  buffalo,  elk,  etc.  They  glued  them  to  it,  by  reducing  the 
skin  of  fish  to  a  thick  jelly  by  boiling,  and  they  completed  the  work 
by  jirotecting  all  that  with  the  skin  of  a  rattlesnake  or  other  serpent 
glued  to  it.  Such  o])eration,  besides  improving  the  a{)pearance  of 
tlie  bows,  contributed  in  a  great  measure  to  the  elasticity  and  strength 
of  the  article, 

"It  is  a  real  misfortune  for  the  Flatheads  that,  partly  from  neces- 
sity, partly  from  stubbornness  and  love  of  liberty,  they  should  con- 
tinue the  nomadic  life  as  of  old.  The  loss  in  their  tem|)oral  and 
spiritual  welfare  is  immense  by  such  depreciated  custom.  But  in  the 
condition  in  which  they  are  they  mivst,  by  necessity,  be  well  versed 
in  the  sign  language,  otherwise  they  could  not  have  any  conversation 
with  the  other  nations  when  travelling.  I  am  not  acquainted  with 
the  manner  of  manual  talking  of  the  Sioux  or  Crows,  but  by  a 
natural  and  obvious  inference,  I  must  say  that  the  dumb  language  of 
all  tribes  must  be  the  same  for  all,  otherwise  how  would  they  under 
stand  each  other?" 

The  head-cliief,  Michelle,  informed  me  that  they  were  not  formerly 
called  Flatlieads  or  Pend  d'Oreilles,  but  as  they — the  present  so-called 
Flathead  band — killed  one  another,  they  were  called  "  know-nothing 
peo])le."  Kalespel  (meaning  good)  people  at  present  only  includes 
the  Pend  d'Oreilles. 

It  is  about  one  hundred  and  forty  years  since  these  Indians  fi.st 
saw  ponies. 

The  vocal  language  is  noticeable  for  the  gl  and  cl  sounds. 

Polygamy  has,  through  the  efforts  of  the  priests,  been  abolished. 
The  women  do  not  wear  a  protection  string.  The  men  usually  bang 
the  hair  in  front  like  the  Crows,  braid  it  on  each  side,  and  allow  the 
portion  at  back  of  head  to  grow  to  its  full  length  and  to  fall  loosely. 


PEOPL  E— PEPPER. 


301 


icing  the 


Miclit'lle,  in  speaking  of  their  beliefs  and  customs,  said  to  me,  "The 
old,  old  people,  a  long  time  ago,  believed  that  a  good  man — a  chief 
— was  in  the  far  East,  and  they  said  that  as  he  was  good  he  took  pity 
on  them  when  they  prayed  to  him.  There  was  another  old  man  in 
the  far  West,  and  they  prayed  for  him  not  to  see  them.  When  the 
priests  first  came  they  asked  us  if  we  prayed,  and,  if  so,  to  whom  ; 
asked  if  we  prayed  to  the  sun,  and  we  said.  No;  we  pray  to  a  good 
man,  a  great  ciiief  in  the  far  East.  They  told  us  not  to  do  this, 
and  instructed  us  to  pray  to  other  Gotls  and  saints.  In  olden  times 
we  Ihouglu  that  after  death,  if  we  had  been  good,  we  went  to  the 
East,  and  if  wicked,  to  the  bad  man  in  the  West.  Some  five  liun- 
(Ired  years  ago  there  was  a  man  named  Weosel,  and  lie  climbed  a 
tree,  and  as  he  climbed  the  tree  grew,  unlil  finally  he  was  raised  into 
the  far  heavens,  and  saw  the  world  and  people  there.  He  came  back, 
told  his  story,  and  died  here.  The  old  people  said  the  good  man  of 
the  East  made  the  world,  and  everything  in  it.  When  the  whites 
(aine  they  called  this  man  a  God,  and  said  he  was  above;  but  we 
knew  all  about  this  before  they  came." 

At  the  time  of  the  Nez  Perce  war,  in  1877,  there  was  great  tur- 
moil and  intense  excitement  at  this  agency,  and  even  tne  agent 
feared  that  his  Indians  might  be  persuaded  to  join  their  old  friends, 
and  so  fearing  was  about  to  reniove  his  wife  and  children  from  tlie 
danger,  when  Michelle  went  to  him  and  said  that  he  and  his  warriors 
would  protect  the  agent's  fMiiily  from  all  harm,  and  if  they  left  it 
would  cast  the  shadow  of  an  unjust  suspicion  on  his  friendship  for 
the  whites.  The  agent  was  so  deeply  impressed  witii  the  loNalty  of 
the  old  chief  that  lie  concluded  to  trust  the  lives  of  his  wife  and 
little  ones  to  the  care  of  these  Indians,  and  in  telling  me  the  story 
was  visibly  affected. 

In  this  connection  it  seems  proper  to  say  that  some  fifteen  years 
ago  a  white  man,  a  miner,  was  killed  some  eight  miles  below  Mis- 
soula, and  the  murder  was  attributed  to  the  Indians.  Michelle's  son 
was  found  near  the  place  the  next  day,  arrested  by  the  enraged 
whites  and  speedily  hung.  Before  his  death  his  father  saw  him,  and 
the  young  man  swore  that  he  was  innocent  ;  but  his  father  told  him 
that  he  could  only  be  saved,  or  his  death  avenged,  by  a  disastrous 
war  with  the  whites,  and  asked  him  to  sacrifice  his  lift  for  tiie  good 
of  his  peoi)le ;  told  him  to  go  bravely  to  deatii  There  was  good 
evidence  afterwards  to  show  that  the  murder  had  been  committed  by 
members  of  another  tribe,  and  that  the  boy  was,  as  he  clai  -led, 
innocent  of  the  crime. 

People.  Push  the  extended  index  finger  of  right  hand,  bad;  out, 
other  fingers  and  thumb  closed,  out  to  front  and  right  of  body  ;it 
differeiit  heights,  index  finger  pointing  upwards. 

People  are  also  represented,  of  course,  by  proper  signs  for  men, 
women,  aP''    hildren. 

Deaf-niu..a  form  the  letter  P  with  each  hand,  and  then  raise  and 
lower  the  hands  in  front  of  body. 

Pepper.    Make  sign  for  Flour,  for  Black  j  then  hokl  extended 


302 


PERHAPS— PIPE. 


left  hand,  back  down,  in  front  of  body ;  move  the  right  hand,  back 
up,  over  left  in  horizontal  circle,  rubbing  tips  of  f.iigers  and  thumb 
as  though  sprinkling  with  pepper.  Indians  rarely  use  pepper,  and  I 
give  the  sign  more  to  show  how  these  gestures  are  coined  than  for  its 
practical  value. 

Deaf-mutes  make  their  sign  for  Black,  and  shake  right  hand,  as 
though  shaking  pepper  out  of  a  box  on  something  in  front  of  one. 

Perhaps.  Conception  :  Two  hearts.  Bring  side  of  right  hand,  at 
base  of  tiiumb,  against  breast  over  heart,  back  of  hand  up,  first  and 
second  fingers  extended,  separated,  pointing  to  left  and  front,  other 
fingers  and  thumb  closed;  by  wrist  action,  turh  the  hand,  so  that 
back  of  hand  will  be  about  to  front ;  then  back  to  first  position,  re- 
peating motion.  I  have  also  seen  both  hands  used.  This  sign  is 
much  used,  nearly  always  when  there  is  any  doubt  in  the  matter,  and 
in  making  a  promise  to  an  Indian  it  is  of  vital  importance,  as  it  is 
next  to  impossible  to  explain  a  mistake  (which  they  call  a  lie).  A 
promise  once  made,  however  trivial  it  may  be,  should  be  kept  most 
sacredly  to  the  full  spirit  and  letter.  When  it  is  desired  to  express 
many  conflicting  emotions,  or  many  doubts,  as  to  different  ])lans  of 
action,  all  the  fingers  and  thumb  of  right  hand  are  extended  and 
separated,  held  in  the  above-described  position,  and  the  hand  turned 
in  the  same  way. 

Deaf-mutes  hold  the  nearly-extended  hands,  back  down,  in  front 
of  body ;  lower  one  and  r?ise  the  other  like  a  pair  of  balance- 
scales. 

Picket.  (To  picket  animal.)  Conception:  Driving  stake  in  tlie 
ground.  Make  sign  for  Timher;  then  hold  closed  left  hanil,  thumb 
up,  in  front  of  body,  and  strike  it  two  or  three  times  with  closed 
right  hand,  imitating  the  motion  of  driving  pin  in  the  ground. 
This  sign  would,  of  course,  mean  driving  any  stake  in  tlie  ground 
if  used  separately ;  but  would  be  understood  from  its  connection ; 
i.e.,  the  signs  for  the  animal,  Lariat,  etc. 

Piegan  (Indian).  Partially  close  the  right  hand  ;  i.e.,  keeping  barks 
of  fingers  from  second  joints  to  knuckles  about  on  line  with  back  of 
iiar.d,  ball  of  thumb  resting  on  second  joint  of  index  ;  hold  the 
hand  close  to  lower  part  of  right  cheek,  back  of  hand  to  right,  edges 
pointing  upwards;  move  the  hand,  mostly  by  elbow  action,  in  small 
circle  parallel  to  cheek.     (See  Blackkeet.) 

Pipe.  Conception :  From  manner  of  smoking.  Bring  hands, 
backs  down,  in  front  of  neck,  left  hand  about  height  of  chin  and 
few  inches  from  it,  right  in  front  of  left  several  inches  and  a  little 
lower,  index  fingers  curved,  others  and  thumbs  closed  ;  move  the 
hands  simultaneously  to  front  and  downwards  few  inches;  repeat 
motion.  Frequently  only  the  right  hand  is  used,  and  either  left  or 
right  can  be  placed  in  front,  where  both  are  employed.  Sometimes 
the  hands  are  closed  as  though  grasping  the  long  wooden  stem 
usually  used  by  Indians. 

Deaf-mutes  indicate  the  shape,  and  then  make  a  puffing  motion 
with  the  lips.     They  sometimes  indicate  the  long  German  stem  wiih 


PIPE. 


303 


extended  thumb  and  little  finger  of  right  hand,  other  fingers  closed, 
carrying  hand  from  mouth  well  down  and  slightly  to  front. 

Professor  J.  D.  Butler,  of  Madison,  Wisconsin,  states  "  that  pre- 
historic pipes  being  found  all  over  our  country  show  dealings  of  all 
sections  with  Minnesota,  being  made  of  a  red  stone  which,  it  is  said, 
can  be  quarried  only  in  or  near  one  single  county  of  that  State,  now 
fitly  named  *  Pii)e-stone,'  " 

Mr.  James  \y.  Liiid  gives  the  following  legend  of  the  quarry: 
"The  Pipe -Stone  Quarry  is  a  place  of  great  imjwrtance  to  tlie  Sioux. 
From  it  they  obtain  the  red-stone  clay — Catlinite — of  wliich  their 
pipes  and  images  are  formed  ;  and  a  peculiar  sarredness  is,  in  their 
minds,  attaciied  to  the  place.  Numerous  high  bluffs  and  cliffs  sur- 
round it;  and  the  alluvial  flat  below  these,  in  which  the  quarry  is 
situated,  contains  a  huge  boulder  that  rests  upon  a  flat  rock  of  glis- 
tening, smooth  ap[)earance,  the  level  of  which  is  but  a  few  inches 
ahove  the  surface  of  the  ground.  Upon  the  portions  of  this  rock 
not  covered  by  the  boulder  above,  and  upon  the  boulder  itseT,  are 
carved  sundry  wonderful  figures, — lizards,  snakes,  otters,  Indian  gods, 
r.'.bbits  with  cloven  feet,  muskrats  with  human  feet,  and  other  strange 
;..'ul  incomprehensible  things, — all  cut  into  tiic  solid  granite,  and  not 
'■<()ut  a  great  deal  of  time  and  labor  expended  in  the  perlbrniance. 
:  \'^  commoner  Indians,  even  to  this  day,  are  accustomed  to  look 
-.pon  tliese  with  feelings  of  mysterious  awe,  as  they  call  to  miid  the 
legend  connected  tlierewith. 

"A  large  party  of  Elianktonwanna  and  Teetonwan  Dakotas,  says 
the  legend,  had  gathered  together  at  the  quarry  to  dig  the  stone. 
Upon  a  sultry  evening,  just  before  sunset,  tlie  heavens  suddenly  be- 
came overclouded,  accompanied  by  heavy  rumbling  thunder,  and 
every  sign  of  an  approaching  storm,  such  as  frequently  arises  on  the 
prairie  without  much  warning.  Each  one  hurried  to  his  lodge  ex- 
pecting a  storm,  when  a  vivid  flash  of  lightning,  followed  immedi- 
ately by  a  crashing  peal  of  thunder,  broke  over  them,  and,  looking 
towards  the  huge  boulder  beyond  their  camp,  they  saw  a  pillar  or 
columi]  of  otTS'ike  standing  upon  it,  which  moved  to  and  fro,  and 
grailually  ^- Pitied  down  into  the  outline  of  a  huge  giant,  seated  upon 
liie  boulc'^r,  witii  one  long  arm  extended  to  heaven  and  the  other 
poiiuiivj,  .  ov/r  to  his  feet.  Peal  after  peal  of  thunder,  and  flashes 
cf  lig.  ':n  .  ';.  quick  succession,  followed,  and  this  figure  then  sud- 
denly iiii^:  j)  ;<  ctred.  The  next  morning  the  Sioux  went  to  this 
boulder  anct  'ou'^'t  these  figures  and  images  upon  it,  where  before 
there  had  becii  nothing;  and  ever  since  that  the  place  has  been 
regarded  as  wakan,  or  sacred." 

Tiiough  this  stone  undoubtedly  furnishes  the  be?t  material  for  In- 
dian pipes,  yet  the  Comanches,  Utes,  Bannacks,  and  Shoshones  use 
a  rather  soft  stone  of  greenish  color.  VVheMier  they  cannot  obtain 
stone  of  sufficient  size,  or  do  not  care  for  such  large  pipes,  I  do  not 
know,  but  as  a  matter  of  fact  their  pipes  are  quite  small. 

Th  Jtes,  Bannacks,  and  Slioshones  prefer  and  use  cigarettes  more 
thai.  '.';  viy  do  pipes,  and  the  two  latter  smoke  but  little,  usually  after 


304 


PISTOL— PITY. 


meals,  and  some  of  them  only  just  before  going  to  sleep.  The  stem 
of  tlie  medicine-pipe  is  usiiully  decorated  with  porcupine-work, 
bright-colored  skin  of  duck's  head  or  neck,  and  a  scalp-lock  or 
horse's  tail  and  some  ribbons. 

In  explanation  they  say  that  all  these  articles  represent  things  that 
are  good  to  have  ;  that  they  moke  the  stem  look  well,  and  when  they 
pray  to  God  with  a  pipe,  it  is  good  to  have  these  things  to  offer  him. 
The  skin  of  the  duck  is  undoubtedly  used  on  account  of  the  asso- 
ciation of  this  bird  with  the  myth  of  creation. 

The  most  mysterious  pipe,  or  one  possessing  the  strongest  medi- 
cine, is  that  of  "Elk-Head's,"  spoken  of  in  the  story  of  the  White 
Buffalo. 

Through  all  the  stories  and  histories  of  the  Indians  the  pipe  has 
been  the  emblem  of  jjeace  and  friendship,  and  has  always  played 
an  important  part  in  their  religious,  war,  and  peace  ceremonies. 
To  smoke  "  the  pipe  of  peace"  was  essential  to  the  perfection  of 
every  compact  of  ♦"riendship  or  treaty  entered  into  by  these  people, 
and  they  usually  i  \->^  a  pipe  made  and  used  only  for  this  i)urpose, 
the  stem  or  tube  L:  om  two  to  three  feet  long,  one  half-inch  in 

thickness,  and  from  ;  and  one-half  to  three  inches  wide,  and 
decorated  with  cluck-skm,  eagle-feathers,  brass  tacks,  horse-hair,  etc. 
(See  Smoke.)     A  pipe  captured  from  an  enemy  is  highly  prized. 

The  |)artisan  of  a  war-party,  in  former  times,  was  the  pii)e-bearer ; 
but  "  Wasliakie,"  chief  of  the  Shoshones,  told  me  that  on  account 
of  so  much  treachery  being  perpetrated  it  was  finally  abandoned. 

In  addition  to  the  stone  pipes  the  tibia  of  the  deer  and  antelope 
were  hollowed  out  at  the  largest  end  and  used  for  pipes,  but  they 
were  not  very  durable.  The  thick  muscle  at  the  neck  of  a  buffalo 
bull  or  bull  elk,  twisted  and  dried,  was  also  used  for  a  pipe. 

Pistol,  Make  sign  for  Gun,  and  hold  up  right  hand,  fingers  and 
thumb  extended  ;  and  left  hand,  thiuiib  extended,  fingers  closed, — a 
"six-shooter."  Sometimes  the  sign  for  Gun  is  made,  then  the 
length  is  marked  off  on  left  forearm  with  lower  edge  of  right  hand, 
left  hand  extentled  and  slightly  compressed. 

Deaf-mutes  denote  a  short  gun,  and  then  hold  out  right  hand  as 
though  firing  a  pistol. 

Pity.  (To  pity  some  one  else.)  Conception  :  Cry  or  shed  tears 
for.  Hold  hands,  i)alm  downwards,  in  front  of  and  near  body, 
hands  few  inches  apart,  equally  advanced  and  same  height,  index 
fingers  extended  and  pointing  upwards,  other  fingers  and  thumbs 
closed  ;  move  the  hands  outwards  and  slightly  downwards,  or 
towards  person. 

Deaf  mutes  make  gesture  like  Indian  sign  for  "bless  you." 

Pity,  (^Sense  of  others  taking  pity  on  one.)  Hold  hands  well 
out  in  front  of  body,  as  described  above,  but  with  backs  out;  bring 
them  towards  body,  slightly  raising  them.  When  saying  "God 
takes  pity  on  one,"  hold  hands  higher  than  head,  lower  them  when 
bringing  towards  body.  This  only  illustrates  what  I  have  said  in 
regard  to  position  of  place  of  person  taking  pity,  etc.     Some  Indians 


PLAN—PONCA. 


305 


make  signs  for  Poor  and  Love,  asking  that  such  an  interest  be  taken, 
tliat  one  shall  be  fond  of  them;  and  then,  of  course,  action  will  be 
taken  to  relieve  distress. 

I  have  also  seen  signs  made  for  "  I  am  poor;  give  me  something." 

Plan.  Make  sign  for  Work  or  Make,  for  Search  or  Look,  and 
for  Road  or  Trail.  A  good  plan  or  project  is  a  good  trail  or  road; 
it  is  easy  to  travel  in  it,  etc.  ;  and  a  bad  one  begets  all  sorts  of 
trouble  and  distress. 

Deaf-mutes  touch  forehead,  and  then  hold  tips  of  extended  and 
separated  first  and  second  fingers  ct»  left  palm,  back  of  left  hand 
down  ;  the  right  hand  is  turned  so  as  to  give  different  position  to  the 
vertical  fingers.  (These  latter  probably  are  intended  to  indicate 
measurement  with  a  pair  of  dividers.) 

Plant.  Make  signs  for  Corn,  for  Work,  and  then  hold  the  com- 
pressed right  hand,  back  up,  near  right  shoulder;  move  the  hand 
little  to  front,  and  then  lower  it  (as  though  dropping  seed  in  the 
ground);  raise  the  hand,  move  it  farther  to  front,  and  again  drop  it 
as  before. 

Deaf-mutes  hold  partially-closed  left  hand  in  front  of  body,  and 
drop  the  compressed  right  hand  into  left  from  above. 

Poison-Vine.  Make  sign  for  Vine,  and  then  indicate  that  wher- 
ever it  touches  the  body  it  kills  the  part. 

Deaf-mutes  indicate  the  vine,  and  then  denote  a  swelling  of  the 
part  touched. 

Ponoa  (Indian).  I  have  seen  the  forehead  tapped  with  the  right 
hand  fixed  as  in  Arapahoe,  and  I  have  also  seen  signs  for  "sitting- 
down  soldier"  and  "  shaved  heads"  made  to  denote  them.  I  do  not 
think  there  is  any  distinct  and  well-known  tribal  sign  in  general  use 
by  surrounding  tribes. 

The  Poncas  claim  that  the  Omahas,  Osages,  Kaws,  and  two  or 
three  other  tribes,  a  long  time  ago,  lived  with  them  and  spoke  the 
same  vocal  language.  I  could  not  trace  definitely  their  migrations. 
Big  Bull,  one  of  the  headmen,  said  his  grandfather  told  him  that  in 
olden  time?  when  the  above-named  tribes  were  with  them,  they 
lived  near  the  Atlantic  Ocean,  and  in  their  westward  migrations 
became  separated.  They  started  on  this  movement  from  near 
Washington,  District  of  Columbia,  the  Kaws  and  Osages  coming 
across  to  Kansas,  and  the  Poncas  and  Omahas  going  farther  north,  to 
Northeastern  Nebraska.  They  claimed  that  the  Poncas  were  at  one 
time  where  the  present  city  of  St.  Louis  now  stands.  These  several 
tribes  have  about  the  same  customs,  manners,  and  habits,  and  differ 
but  slightly  from  the  Pawnees.  They  call  the  sun  God,  and  the 
earth  Grandmother,  and  pray  to  both  when  making  supplication. 
Tliey  formerly  roached  the  hair,  but  after  meeting  the  Plains  Indians 
let  it  grow,  and  wore  it  like  them. 

There  are  five  hundred  and  ten  Poncas  at  the  agency  in  the  Indian 
Territory,  and  one  hundred  and  twenty-five  on  their  old  reservation 
at  the  mouth  of  Running  Water,  in  Northeastern  Nebraska. 

The  agency  buildings  are  located  near  numerous  springs  of  fresh 

20 


io6 


PONY. 


water,  two  and  one-half  miles  from  the  mouth  of  Salt  River,  on  a 
high  mesa  formed  by  a  bend  in  the  river.  The  buildings  are  new 
and  in  good  condition.  There  are  seventy-nine  small  log  and  board 
buildings,  about  twelve  feet  square,  scattered  out  over  the  reserva- 
tion, and  near  these  ten  acres  of  land  have  been  laid  out  and  fenced 
with  wire  and  one  board.  The  land  was  broken  mostly  by  agency 
employes.  The  agency  is  well  supplied  with  all  that  the  Indians  need 
in  the  way  of  agricultural  implements.  The  soil  is  fine,  the  country 
a  rolling  prairie,  well  adapted  to  grazing,  and  if  the  rain  supply  does 
not  fail,  good  crops  can  be  raised. 

Pony.  (See  Horse.)  The  hardy  little  animal  known  as  the  Indian 
pony  is  justly  entitled  by  its  royal  blood  to  all  of  the  best  qualities 
with  which  it  has  been  accredited,  viz.,  speed,  endurance,  and 
docility.  The  thoroughbred  barb-horse,  of  kindred  origin  with  the 
Arabian,  cultivated  by  the  Moors  of  Barbary,  and  introduced  by 
them  into  Spain,  was  the  animal  brought  to  America  by  the  early 
explorers  ;  also  used  by  the  Spanish  cavalry  which  landed  on  the 
shores  of  Mexico  with  Cortes,  Narvaez,  and  others,  and  sent  as 
presents  to  the  natives  by  the  Spanish  authorities.  At  that  time 
horses  were  not  gelded,  and  mares  and  stallions  were  used  indis- 
criminately, and  from  this  source  are  descended  the  wild  horses  of 
America,  and  the  immense  herds  owned  by  the  Indians.  The  nativ  s, 
who  were  awe-struck  and  terrified  by  the  sight  of  the  first  horse  .  J 
discharge  of  the  first  gun,  soon  overcame  their  fears  and  greedily 
seized  upon  both.  Lashed  into  the  travois,  and  made  to  carry 
heavy  burdens  when  very  young,  close  in-breeding,  and  change  of 
climate,  all  these  have  been  potent  factors  in  reducing  the  size  of 
this  horse,  which,  however,  never  was  very  large,  though  superior  in 
this  respect  to  the  Arabian. 

The  English  and  Dutch  who  colonized  the  present  Eastern  States 
were  poor.  The  French  in  Canada  found  the  water-ways  better 
suited  to  their  purposes  than  the  use  of  horses  overland,  but  in  the 
South,  from  Florida  to  California,  climate  and  conditions  were  fav- 
orable for  the  reception  and  propagation  of  this  animal.  The  pres- 
ent traditions  of  the  Indian  tribes  are  clear  and  positive  in  regard 
to  the  introduction  of  the  horse  among  them,  and  so  far  as  the 
great  plains  are  concerned,  what  the  railways  have  done  for  us  this 
animal  did  for  them;  in  fact,  it  developed  the  Plains  Indians.  The 
average  height  of  an  Indian  pony  is  a  little  over  thirteen  hands, 
weight  about  seven  hundred  pounds,  clean  flat  limbs,  small  sound 
feet,  fine  nostrils,  excellent  eyes,  and  broad  foreheads.  Those  in 
daily  use  with  the  Northern  tribes  become  very  thin  and  weak  during 
the  winter  months,  but  quickly  fatten  on  the  early  spring  grasses.  In 
winter,  near  the  large  villages,  the  grass  is  soon  eaten  off,  even  if  the 
deep  snow  has  not  buried  it  beyond  the  reach  of  the  pony's  power 
of  i)awing,  and  then  the  animal  is  subsisted  mainly  on  cottonwood 
bark,  large  trees  being  felled  by  the  squaws  for  this  purpose;  and 
when  through  fear  of  having  the  ponies  stolen,  or  to  guard  agauist 
Iheir  straying  off,  they  are  picketed  in  the  camp  at  night,  each  one 


animal, 
hand  res 
Indians 
this  anin 

Indiar 
times  th 
everythii 
many  br 
well.  T 
They  wei 
been  col< 
containii 
plant  loo 
after  bei; 
ready  for 

Portra 
right,  as 
by  index 

All  sigi 
such  artii 
stood,  an 


PO  OR—POR  TRAIT. 


307 


iver,  on  a 
s  are  new 
and  board 
e  reserva- 
ind  fenced 
by  agency 
lians  need 
le  country 
upply  does 

the  Indian 
st  qualities 
•ance,   and 
in  with  the 
oduced  by 
y  the  early 
led  on  tlie 
nd  sent  as 
t  that  time 
used   indis- 
Id  horses  of 
Hie  nativ  s, 
t  horse  .    d 
id  greedily 
e   to   carry 

change  of 
the  size  of 

superior  in 

stern  States 
vays  belter 
1,  but  in  the 
s  were  fav- 
The  pres- 
e  in  regard 
far  as  the 
for  us  this 
lians.     'I'he 
leen  hands, 
[mall  souml 
Those  in 
kreak  during 
[grasses.    In 
even  if  the 
juy's  power 
:ottonwood 
Irpose ;  and 
|ard  against 
t,  each  one 


is  provided  with  a  large  bundle  of  limbs,  and  the  bark  from  tliese 
sticks  is  cleanly  gnawed  off.  This  bark  is  very  nutritious  and  healthy. 
Poor.  (Possessions.)  Hold  left  hand,  back  to  left,  in  front  of 
body,  index  finger  extended,  pointing  upwards  and  slightly  to  front, 
other  fingers  and  thumb  closed ;  bring  right  hand,  back  to  front  and 
upwards,  little  above  and  slightly  nearer  body  than  left,  other  fingers 
and  thumb  closed  ;  lower  and  raise  the  right  hand  two  or  three 
times,  mostly  by  wrist  action,  and  as  hand  is  lowered  the  sides  of 
index  fingers  rub  against  each  other.  To  emphasize,  turn  the  left 
index  by  rotary  motion,  and  press  the  side  of  right  hand  against  it 
as  it  passes  down.  Here  the  left  index  represents  a  person  stand- 
ing, and  the  motion  of  right  indicates  that  the  clothing  is  rubbed 
off, — not  removed,  but  torn  away  by  the  friction  of  ill  fortune, — and 
this  condition  represents  the  poverty  under  which  the  person  is 
suffering. 

Deaf-mutes  hold  left  forearm  horizontally  in  front  of  body  and 
clasp  the  ;  eeve  on  under  side  with  thumb  and  index,  dropping  hand 
as  thougt^ indicating  that  same  was  torn  into  strips  or  rags. 

Poor.  (Emaciaed.)  Conception:  Flesh  clawed  off.  Bring 
hands,  palms  towards  body,  in  front  of  and  close  to  breast,  hands 
same  height,  fingers  curved,  edges  horizontal ;  move  right  hand  to 
right,  left  to  left,  curving  fingers  a  little  more.  The  hands  are  moved 
as  though  clawing  off  flesh  from  ribs  ;  the  flesh  is  scratched  off  by  the 
claws  of  sickness  or  starvation. 

Deaf-inutes  "  draw  a  long  face,"  and  pass  the  spread  thumb  and 
index  of  right  hand  down  over  cheeks,  pressing  them  in  slightly  so 
as  to  add  to  the  hollow  cheeks. 

Porcupine.  Hold  right  hand,  as  explained,  to  represent  size  of 
animal,  then  make  sign  for  Hair,  the  fingers  more  elevated,  back  of 
hand  resting  on  forearm.  Frequently  sign  for  Sew  is  made.  Some 
Indians  make  signs  for  eating  bark,  for  Tail  and  Shooting,  to  denote 
this  animal. 

Indian  tribes  as  far  west  as  the  Rocky  Mountains  used  in  former 
times  the  quills  for  garnishing  moccasins,  leggings,  in  fact,  nearly 
everything  that  is  worn.  They  have  the  art  of  staining  the  quills  in 
many  brilliant  colors,  and  the  work  is  not  only  beautiful  but  wears 
well.  The  quills  were  used  about  as  lavishly  as  beads  are  at  present. 
They  were  assorted  and  dyed  by  placing  in  fairly  hot  water  which  had 
heen  colored  in  some  cases  by  ochre  of  the  desired  tint  and  a  plant 
containing  a  great  deal  of  resinous,  sticky,  gummy  substance.  This 
plant  looks  a  little  like  sage,  but  has  a  yellow  flower.  The  (juills 
after  being  softened  by  the  water  are  taken  out,  flattened,  and  are 
ready  for  use.     The  tail  is  used  for  a  comb  or  stiff  hair-brush. 

Portrait.  Hold  left  hand  as  in  Mirror,  and  make  motion  with 
right,  as  though  sketching  something  on  left  palm  with  pencil,  held 
by  index  and  thumb. 

All  signs  of  this  character  are  of  course  of  very  recent  origin,  and 
such  articles  being  rare  among  them,  would  not  be  readily  under- 
stood, and  would  usually  require  further  explanation.     The  necessity 


3o8 


POSSESSION— PRAIRIE-  DOG. 


for  this  is  evident  when  it  is  remembered  that  this  gesture  is  the 
same  as  the  one  for  History  ;  it  means  a  picture. 

Deaf-mutes  draw  the  crooked  index  of  right  hand  down  over  centre 
of  forehead  and  face,  over  nose.  This  for  picture,  and  usually  add 
signs  for  Form  for  portrait. 

Possession.  Hold  closed  right  hand,  back  to  right,  in  front  of 
neck  and  few  inches  from  it,  thumb  extended  and  ball  pressing  side 
of  index  at  second  joint,  and  pointing  upwards;  move  the  hand 
slightly  to  front,  at  same  time,  by  wrist  action,  turn  it  so  that  thumb 
will  point  to  front,  back  of  thumb  up.  Both,  hands  are  frequently 
used,  the  left  being  under  right,  its  back  to  left,  hands  about  in 
position  of  clasping  and  holding  a  stick  vertically.  Make  the  sign 
for  person,  and  this  sign  added  would  express  belongs  or  belonged  to 
the  person ;  point  to  person  and  make  this  sign,  would  express 
yours,  his,  hers,  mine,  theirs,  etc. 

Deaf-mutes  push  the  extended  right  hand,  palm  out,  to  front, 
fingers  pointing  upwards. 

Powder.  Hold  extended  left  hand  in  front  of  body,  back  down, 
and  rub  tips  of  fingers  and  thumb  of  right  hand  just  over  left  palm. 
(See  Gunpowder.) 

I  once  saw  an  Indian  make  motion  with  right  hand,  as  though 
pouring  powder  out  of  a  horn  into  left  palm. 

Prairie.  Bring  the  little  fingers  of  extended  hands,  palms  up, 
alongside  of  each  other,  in  front  of  body,  fingers  pointing  to  front; 
separate  the  hands,  carrying  right  well  to  right,  left  to  left.  Some- 
times the  extended  right  hand,  bad.  down,  is  held  well  in  front  of 
and  lower  than  right  shoulder,  fingers  pointing  to  front;  move  the 
hand  a  few  inches,  mostly  by  wrist  action,  to  left  two  or  three  inches; 
repeating  motion,  as  though  cutting  with  edge, — all  obstacles,  hills, 
etc.,  are  cut  away.  This  is  also  the  sign  for  Bv  Itself,  and  is  used 
in  free-gift,  fainting,  murder,  acci'dent,  etc.  Some  Indians,  after 
niakii   ;  sign  for  Level  Country,  make  sign  for  Tree  and  for  No. 

Deai-mutes  use  the  first-described  gesture,  holding  backs  of  hands 
up. 

Prairie-Dog.  Hold  the  right  hand  well  down  in  front  and  to 
right  of  body  to  denote  height  of  animal ;  then  make  sign  for  Hole  ; 
then  hold  partially-closed  left  hand,  back  out,  in  fror*.  of  body; 
bring  compressed  right  hand  from  below  up  against  left  palm,  and 
when  thumb  and  index  are  above  left  index,  snap  them  as  in  Litile 
Talk.  This  denotes  the  chattering  noise  made  by  these  little  ani- 
mals. Sometimes  after  the  height  of  the  animal  the  right  hand  is 
bent  back  at  wrist  to  indicate  a  little  animal  sitting  on  end,  and  then 
the  sign  for  Little  Talk,  made  generally  several  times  to  denote 
the  chirping. 

The  prairie-dog,  owl,  and  snake  live  in  the  same  hole.  This  little 
owl  is  called  the  dancing-owl  by  the  Indians,  and  kills  the  snake  by 
watching  when  he  comes  out  of  the  hole,  seizes  him  by  the  back  of 
the  neck  and  chokes  him  to  death.  The  Arapahoes  claim  to  have 
seen  half-eaten  snakes,  and  they  also  claim  that  the  snake  eats  quite 


PRAY. 


309 


goodly-sized  prairie-dogs,  and  about  this  they  were  very  positive. 
Tiiey  call  the  smaller  species,  found  through  the  Rocky  Mountains 
from  the  British  to  the  Mexican  line,  the  black-eyed  or  black-browed 
prairie-dog,  in  distinction  from  the  larger  species  found  on  the  Plains 
between  the  same  lines.  The  difference  in  size  strangely  corresponds 
to  the  difference  in  stature  of  the  Plains  and  Mountain  Indians. 

"The  prairie-dogs,  peaceable  citizens  and  the  only  rightful  owners 
of  the  homes  which  their  own  industry  had  provided  them,  are  joined 
by  two  squatters, — the  snakes  and  the  owls.  The  dogs  being  socially 
disposed,  not  only  allowed  them  to  remain  undisturbed,  but  in  visiting 
each  other  at  their  respective  homes,  left  their  babies  unprotected  in 
their  nests  at  home,  not  suspecting  danger.  The  rattlesnakes,  taking 
a  mean  advantage  of  their  simple-minded  neighbors,  devoured  one 
or  more  of  the  little  innocents  during  their  absence,  and  as  prairie- 
dogs  can't  count,  and  as  their  families  are  usually  numerous,  they 
remain  ignorant  of  the  foul  crimes  daily  perpetrated  in  their  midst. 
The  owl  now  appears  as  an  actor  in  this  little  tragic  drama.  He 
feeds  upon  vermin,  moles,  etc.  ;  but  I  am  informed  upon  reliable 
authority  that  this  owl  is  also  very  fond  of  baby  rattlesnakes,  and  re- 
turns the  compliment  of  Mr.  Snake  for  his  kind  attention  to  the 
prairie-dogs  by  eating  up  the  young  snakes;  thus  swift  retribution  is 
dealt  to  this  base  and  ungrateful  wretch,  who  so  unworthily  occupies 
his  squatter's  quarters  in  the  burrow  of  the  unoffending  prairie-dog. 
I  suppose  the  real  truth  is  that  nature  has  grouped  them  together  so 
that  they  may  prey  upon  one  another,  and  thus  prevent  the  too  rapid 
increase  of  these  troublesome  animals." 

The  Arapahoes  give  four  species  of  prairie-dogs :  the  two  above 
mentioned, — i.e..  Plains  prairie-dog,  the  one  found  in  the  mountains 
in  the  higher  altitudes, — the  marmot,  and  the  large  squirrels. 

Pray.  Indians  make  vocal  petitions  to  the  God  or  force  which 
they  wish  to  assist  them,  and  also  make  prayer  by  pointing  the  long 
stem  of  the  pipe.  The  Poncas  call  the  sun  God  or  Grandfather,  and 
the  earth  Grandmother,  and  pray  to  both  when  making  supplications. 
Running  Antelope,  a  chief  of  the  Uncapapa  band  of  Sioux,  said,  in 
regard  to  pointing  the  pipe-stem,  that  the  mere  motion  meant,  "To 
the  Great  Spirit:  give  me  plenty  of  ponies,  plenty  of  meat;  let 
me  live  in  peace  and  comfort  with  my  wife,  and  stay  long  with  my 
children.  To  the  Earth,  my  Grandmother:  let  me  live  long;  hold 
me  good  and  strong.  When  I  go  to  war  give  me  many  ponies,  and 
let  me  count  many  *  coups.'    In  peace  let  not  anger  enter  my  heart." 

The  four  winds  towards  which  the  pipe  is  pointed  frequently  are, 
first,  to  the  southwest  (place  where  ponies  come  from);  second,  to 
the  southeast  (place  where  there  are  many  people) ;  third  and  fourth, 
to  the  northeast  and  northwest,  whence  come  deep  snows  and  buffalo. 

It  seems  a  startling  assertion,  but  it  is,  I  think,  true,  that  there 
are  no  people  who  pray  more  than  Indians.  The  God  or  force  to 
which  they  appeal  is  in  their  regard  as  omnipotent  as  all  the  forces 
of  nature  ;  as  invisible  as  music  ;  as  indefinite  and  intangible  as  all 
space,  and  both  superstition  and  custom  keep  always  in  their  minds 


3IO 


PREDICT— PRIES  T. 


the  necessity  for  placating  the  anger  of  the  invisible  and  omnipotent 
power,  and  for  su])plicating  the  active  exercise  of  his  faculties  in 
their  behalf. 

Deaf-mutes  place  the  palms  of  extended  hands  together  in  front  of 
body,  fingers  pointing  to  front  and  upwards,  and  incline  the  head. 

Predict.  There  are  naturally  many  ways  of  expressing  this,  as  in 
the  relation  of  the  dreams  and  visions  following  the  sweat-bath,  the 
Sun-Dance,  or  prolonged  fasting  in  solitude  ;  and  then  the  signs  for 
Distant,  Talk,  and  Good  would  be  made.  (See  well  into  the  future.) 

Frequently  the  sign  for  Little  Talk  is  made  opposite  and  close 
to  right  ear,  and  then  sign  for  Distant  ;  coming'  events  cast  not  their 
shadows  but  their  sounds  before,  and  many  Indians  pretend  at  least 
to  hear  the  whisperings. 

Deaf-mutes  hold  extended  left  hand  in  front  of  face,  fingers  point- 
ing to  right ;  carry  right  fixed  as  in  See  or  Look  under  left.  (See- 
ing under  left  hand,  seeing  things  partially  hidden.) 

President.  Make  sign  for  Whites,  for  Chief,  for  Big  or  Great, 
and  frequently  point  in  direction  of  city  of  Washington ;  or,  make 
sign  for  Sit  in  that  direction. 

Sometimes  the  signs  for  chief  standing  high  above  all  others  in  the 
East  are  made,  and  at  times  the  right  hand  is  swung  circularly  around, 
before  the  signs  for  Big  and  Chief  are  made.  (The  big  chief  of  all.) 
I  saw  among  the  Blackfeet  the  sign  for  Ashamed  made, — the  idea 
seeming  to  be  that  he  was  too  great  a  chief  for  one  to  look  at  face  to 
face.     I  never  saw  this  but  once. 

Deaf-mutes  make  their  signs  for  Chief  Ruler  and  for  United 
States. 

Pretty,  (See  Handsome.)  Sometimes  both  hands  are  held  in 
front  of  face,  and  then  the  sign  for  Good  is  made,  as  though  face 
seen  in  a  mirror. 

Prickly-Pear.  Form  partial  ellipse  with  thumb  and  index  of  right 
hand,  other  fingers  closed  ;  hold  this  hand  near  the  ground  or  floor, 
the  plane  of  the  ellipse  being  at  an  angle  about  such  as  the  fleshy 
plant  frequently  assumes ;  then  with  the  extended  index  of  right 
hand,  other  fingers  closed,  make  one  or  two  thrusts  near  foot,  to  in- 
dicate the  action  of  the  spines  of  the  plant  when  one  accidentally 
hits  or  touches  it. 

Priest.  Conception :  Black-robed.  Make  signs  for  Coat,  carry- 
ing hands  well  down,  and  for  Black  j  usually  sign  for  Whites  is  first 
made.  Very  frequently  called  Medicine-Man,  and  by  some  Old 
Man,  establishing  in  this  way  a  sort  of  kinship  with  the  God  who 
made  them. 

The  Crows,  Piegans,  Bloods,  Blackfeet,  Koutenays,  Fend  d'Oreil- 
les,  Flatheads,  and  some  others  call  the  God  who  made  them  the 
"Old  Man."  This  was  explained  to  me,  however,  on  the  ground 
that,  as  he  had  been  talked  about  for  such  a  long,  long  time,  they 
gave  him  this  name  to  simplify  matters  and  avoid  d*  scriptions.  The 
black-robed,  the  white-robed,  the  long  dress,  the  old  man,  and  the 
man  who  talks  to  the  medicine-chief  in  the  sun  or  the  heavens,  are 


PRISONER— PUSH. 


3" 


the  names  by  which  priests  and  ministers  generally  are  known.    For 
the  Jesuits,  sometimes  the  index  dngers  are  crossed  on  breast. 

Deaf-mutes  make  the  «■'  a  of  tlie  cross  on  the  breast,  and  touch  the 
tips  of  fingers  above  heaa,  hands  extended,  palms  towards  head. 

Prisoner.  Conception  :  Bound  at  wrists.  Close  the  hands,  and 
.ross  the  wrists,  in  front  of  body,  usually  right  resting  on  left, 
tliumbs  up. 

Deaf-mutes  use  the  same  sign. 

The  Southern  and  Eastern  tribes  have  in  times  past  perpetrated 
many  fiendish  cruelties  on  their  captives,  but  it  must  in  justice  be 
said  of  the  Plains  Indians  that  they  have  not,  as  a  rule,  tortured  their 
prisoners, — I  mean  reserve  them  for  death  by  torture ;  particularly 
has  this  been  the  case  with  the  Sioux,  Cheyennes,  and  Arapahoes. 

In  their  inter-tribal  warfare  the  men  were  killed  at  once,  the 
women  and  children  adopted  into  the  tribe. 

Private.  (To  talk  to  a  person  privately,  secretly.)  Hold  ex- 
tended left  hand,  back  up,  in  front  of  left  breast,  fingers  pointing  to 
front  and  right ;  make  sign  for  Little  Talk,  under  and  close  to 
left  palm.  This  represents  a  confidential  talk  ;  the  idea  being  that 
the  conversation  will  be  hidden  away  from  the  rest  of  the  world. 

Deaf-mutes  close  the  right  hand,  thumb  extended,  ball  pressing 
against  second  joint  of  index;  place  the  back  of  thumb  against  lips, 
and  then  push  the  right  hand  under  left,  held  as  explained  in  the 
Indian  sign. 

Proud.  This  is  used  by  Indians  mostly  in  the  sense  of  vain. 
Make  signs  for  Paint,  Dress,  and  after  each  sign  for  Good,  and 
perhaps  for  Fond.  (Fond  of  fine  dress,  vain  of  personal  appear- 
ance.) 

Deaf-mutes  close  the  fingers  of  right  hand,  and  pass  the  tip  of  ex- 
tended thumb  up  over  centre  of  breast. 

Pueblo.  Make  sign  for  Mexican,  for  Work  or  Make,  for  Blanket, 
and  Striped. 

All  the  Pueblo  Indians  are  called  Mexicans  who  make  the  striped 
blanket.     This  is  the  general  sign  in  the  North. 

Mr.  Ben  Clarke,  the  able  interpreter  and  relialjle  scout  at  Fort 
Reno,  Indian  Territory,  said  in  regard  to  this,  "The  Indians  here 
have  no  sign  for  the  Lipans,  unless  you  include  them  in  the  sanje  lot 
with  the  New  Mexico  Indians,  south  of  the  Utes,  the  Mescalero 
Apaches,  and  Pueblos  ;  they  make  sign  for  tying  hair  behind  the 
head  for  all  of  them." 

Push.  Firmly  close  the  hands,  and  hold  them  near  breasts,  hold- 
ing hands  and  forearms  rigid;  move  them  to  the  front  as  with  an 
effort. 

This  gesture  is  also  used  for  Must. 

Deaf-mutes  use  the  same  sign. 


312 


QVARREL— QUIVER. 


Q. 

Quarrel.  Hold  extended  index  fingers,  pointing  upwards,  oppo- 
site each  otlier  and  several  inches  apart,  in  front  of  body,  tips  little 
lower  than  shoulders,  other  fingers  and  thumbs  closed,  back  of  right 
hand  about  to  right,  left  about  to  left,  hands  equally  advanced  ;  by 
wrist  action  move  tips  of  index  fingers,  first  right  tip  towards  left  in- 
dex finger,  then  left  towards  right,  repeating  motions,  and  executing 
them  sharply.  This  is  also  used  for  scolding ;  the  two  fingers  repre- 
sent two  people,  figuratively  speaking,  flying  at  each  other.  Some 
make  signs  for  Talk  and  Bad,  ar.d  still  other  Indians  use  the  sign 
for  Abuse. 

Deaf-mutes  hold  the  extended  index  fingers  horizontally,  tips  about 
four  inches  apart ;  the  hands  are  moved  to  right  and  left,  keeping 
same  relative  positions. 

Queen.     Make  signs  for  Female,  for  Chief,  and  Big. 

Sometimes  they  call  the  Queen  of  England  the  Great  Mother,  and 
of  course  make  signs  accordingly. 

Quench.  Make  sign  for  Fire  ;  then  hold  extended  right  hand, 
back  up,  over  the  point  where  sign  for  Fire  was  made,  and  lower 
the  hand  :  then  make  sign  for  Wiped  Out. 

This  gesture  is  used  metaphorically  a  great  deal ;  a  disturbance  or 
outbreak  frequently  being  represented  as  a  fire. 

Question.     See  Interrogate. 

Deaf-mutes  point  the  extended  index  of  right  hand,  other  fingers 
closed,  and  then  crook  or  curve  same. 

Quick.    Make  sign  for  Hurry. 

Deaf-mutes  make  same  gesture. 

Quiet  Down.  Hold  extended  hands,  backs  up,  in  front  of  body, 
at  about  height  of  shoulders,  fingers  pointing  to  front ;  lower  the 
hanvis  slowly. 

Dtaf-mutes  use  the  sau^e  sign. 

Quiver.  Carry  partially-closed  and  compressed  right  hand  a  little 
above  and  slightly  in  rear  of  left  shoulder;  then  move  the  hand 
upwards  to  front  and  right,  as  though  drawing  an  arrow  from  a 
quiver  supposed  to  be  carried  upon  the  back. 

"The  Pawnee  bow-case  and  quiver  are  made  of  skin,  dressed  to 
be  as  impervious  as  possible  to  moisture.  The  usual  material  was 
elk-skin.  Indians  who  could  afford  it  sometimes  made  a  quiver  and 
case  of  the  skin  of  an  otter  or  panther.  In  removing  a  skin  which 
was  to  be  used  for  this  purpose  from  the  carcass,  care  was  exercised 
that  every  particle  of  the  skin — that  of  the  head,  tail,  and  even  the 
claws — should  be  retained,  and  appear  in  the  case  when  finally  made 
up.  Cases  of  this  make,  with  their  heavy  coating  of  fur,  were  virtu- 
ally water-proof,  and  were  very  highly  prized."     {Dunbar S) 


WI 
case, 
is  pris 
are  n 
strap 
heavil 
qiiivei 
Navaj 


QUIVER. 


l^Z 


Whatever  fur  or  skin  may  be  used  for  the  arrow-quiver  and  bow- 
case,  tlie  liair  is  usually  left  on  in  tanning.  The  mountain-lion  skin 
IS  prized  most  highly  for  war  purposes.  Extremely  handsome  ones 
are  made  by  the  Crows,  mainly  of  otter,  and  that  portion  of  the 
strap  by  which  the  quiver  is  carried,  passing  across  the  breast,  being 
heavily  beaded  and  fringed  with  ermine.  This  particular  style  of 
quiver  is  as  much  a  specialty  of  the  Crows  as  the  blanket  is  of  the 
Navajos 


'H  "I       ,  »■" 


^mi 


314 


RABBIT— RAIL  IVA  Y. 


R. 

Rabbit.  Indicate  tlie  height,  and  th,en  make  sign  for  Ji'mp,  moving 
the  liand  on  sliort  curves,  repeating  motion  three  or  four  times. 

P.«?ccoon.      Indicate  height  ;   make  signs  for  Taii-. 

Race.  Indicate  what  with,  and  then  move  tlie  index  fingers  to 
front,  as  in  I'.cjUAl-. 

Deaf-mntes  make  their  sign  for  Strucole  or  Effort,  and  then 
sign  like  Indian  gesture  for  Fast. 

Racing  is  one  of  the  standard  amusements  of  all  tribes,  and  so 
often  and  thoroughly  are  the  horses  and  young  men  tested  that  their 
relative  speed  is  known  to  within  a  few  feet,  but  I  never  knew  (hat 
any  of  their  races  partook  of  a  sacred  clurarter  until  I  received  tiic 
following  from  Mr.  K.  L.  Clark : 

"There  is  a  custom,  however,  still  kept  up  among  them  (the 
Wichiitas^  which  sometimes  obtains  credence  with  others,  for  being 
performed  to  produce  rain,  bat  which  is  really  perpetuated  througli 
a  belief  that  if  the  jiractice  is  discontinued  their  existence  will  soon 
come  to  an  end, — a  belief  that  is  vitalized  in  the  same  way  that  other 
traditions  are  kept  alive  among  the  wilder  tribes,  such  as  the  Sun- 
Dance,  etc. 

"This  is  their  annual  run  or  foot-race,  of  about  five  or  ten  miles 
distance,  i'.  which  all  their  able-bodied  men  engage,  and  takes  place 
every  spring." 

In  their  foot-races  any  advantage  which  one  runner  can  secure 
over  another  by  trickery  is  not  only  considered  proper  and  fair,  but 
is  commended,  and  the  same  principle  obtains  in  their  i)ony-races, 
the  latter  of  which  are  usually  for  short  distances,  four  hundred  yards 
being  the  favorite.  The  animals,  as  a  rule,  receive  no  special  prep- 
aration, and  rarely  are  any  precautions  taken  in  regard  to  feeding 
them  before  the  race.  The  boys  ride  without  a  saddle  and  if  behind, 
usually  whip  from  the  first  jump  to  the  end  of  the  course,  legs  and 
arms  flying;  but  his  perfect  seat,  harmony  of  motion  of  horse  and 
rider,  does  n  )t  allow  this  to  interfere  as  much  with  the  stride  and 
speei  r.r,  one  would  imagine  or  naturally  expect 

Usually,  whatever  is  wagered  is  placed  in  a  pile  at  the  winning- 
post,  and  very  rarely  is  there  any  dispute  over  the  result  of  the  race, 
and  at  times  so  reckless  is  the  betting  that  they  are  reduced  from 
comparative  wealth  to  abject  poverty. 

Railway.  Make  signs  for  Wagon,  for  Fire,  holding  right  hand 
in  front  of  and  highe*-  than  head,  and  then  sign  for  Fast.  Fre- 
quently only  signs  for  Wagon  and  Fast  are  made. 

Deaf-mutes  indicate  the  iron  rails  and  movement  over  same  by 
holding  extended  and  separated  index  and  second  finger  in  front  of 
body,  pointing  to  front,  other  fingers  and  thumb  closed;  then  jring 


KAIN. 


S»5 


IP,  moving 
times. 

fingers  to 

1  and  tlKMi 

es,  and  so 

1  that  tlicir 

knew  that 

iceivcd  the 

them  (tlic 
,  for  iteiiig 
;vl  through 
;  will  soon 
that  other 
s  the  Sun- 

r  ten  miles 
:ikes  i)la{0 

-an  secure 
d  tair,  hut 
ony-races, 
Ired  yards 
,'cial  prep- 
to  feeding 
if  beiiinil, 
,  legs  and 
horse  and 
tritle   and 

winning- 

the  race, 

iceil  from 

ight  hand 
ST.     Tre- 

same  by 
n  front  of 
hen  jring 


right  hand  similarly  fixed,  and  place  tips  of  index  and  second  finger 
on  knuckles  of  index  and  second  of  left  hand,  back  of  right  Ik  iid 
outwards,  fingers  vertical;  move  the  right  hand  to  front,  ti])s  of 
index  and  second  jjassing  over  and  touching  backs  of  index  and 
second  of  left  hand. 

Rain.  Conception :  Falling  from  clouds.  Hold  closed  hands, 
backs  up,  in  front  of  body,  about  height  of  head,  the  hands  near 
eac  h  other,  equally  advanced  and  same  height ;  lower  the  hands 
slightly,  mostly  by  wrist  action  ;  at  same  ilme  open,  nearly  extend, 
and  separate  fingers  and  thund)s  ;  in  this  position  fingers  point  about 
downwards;   repeat  motion  two  or  three  times. 

An  Indian  once  sai<i  to  me  that  as  the  clouds  settled  they  were 
pressed  together  and  the  water  was  forced. 

Deaf-mutes  make  their  sign  for  Watkk,  and  then  bolding  ex- 
tended hands,  backs  u|),  in  front  of  body,  at  about  height  of  head; 
lower  the  hands,  at  same  time  rubbing  tips  of  thumbs  and  fingers. 

When  I  was  at  the  Wichita  Agency,  in  the  Indian  Territory,  I 
was  told  some  remarkable  stories  by  a  Mr.  Spooner,  the  trader,  in 
regard  to  the  f)ower  of  the  Wichita  and  Cr.ddo  "medicine"  for 
rain.  He  was  an  honest,  sensible,  practical  man,  relia'ole  and  trust- 
worthy, yet  the  necromancy  of  those  Indians  had  made  a  great  im- 
pression on  his  mind, — so  great,  that  it  fell  little  short  of  conviction 
that  tiiey  could  really  produce  rair..  His  experience  extended 
over  several  years,  and  on  two  or  three  oc,f:i,sions,  after  a  drougiit, 
when  it  seemed  ;'.:i  though  the  crops  would  certainly  be  destroyed, 
the  Indians  had  gone  through  the  religious  ceremony  of  their  Medi- 
cine-Dance for  rain,  and  rain  it  did.  Once  he  said  he  was  spe- 
cially impressed.  For  weeks  there  Viad  been  no  rain,  the  ear'.h  was 
parched  and  burnt ;  the  heat  had  been  inten.se  ;  day  after  day  the 
same  brassy,  cloudless  sky;  when  one  evening,  as  the  sim  like  a 
great  ball  of  fire  was  sinking  in  the  west,  one  of  the  Inilians  came 
to  his  store  and  told  him  tliat  it  was  going  to  rain  the  next  day. 
There  was  not  a  cloud  to  be  seen,  not  a  sign  which  indicated  any- 
thing of  the  sort,  and  questioning  the  Indian,  he  ascertained  that 
they  had  been  having  the  Medicine-Dance  for  three  days,  and 
that  afternoon  their  medicine-man  had  assured  them  that  their 
prayers  had  been  heard,  and  that  it  would  rain  the  next  day, — and  it 
did. 

I  endeavored  to  investigate  the  matter,  and  meeting  "Big  Man," 
chiei  of  the  Caddos,  asked  him  about  it.  He  pointed  out  the  place 
where  they  had  their  medicine  house  for  rain,  and  ex|)laiM'  1  that 
it  was  only  used  for  the  purpose  of  bringing  rain  through  their  lance, 
which  was  a  religious  ceremony,  in  the  efficacy  of  which  lU'V  had 
perfect  confidence.  "Big  Man"  wa^  suspicious,  and  refu.'td  a:  first 
to  tell  me  anything  of  the  ceremony  (I  was  conversing  wito  him  in 
gesture  speech),  saying  he  was  afraid  of  me.  They  have  been  forced 
to  give  up  so  many  of  their  superstitions,  so  many  of  their  beliefs 
have  fallen  before  the  aggressive  warfare  of  the  advocates  of  the 
Christian  religion,  that  he  feared  they  would  be  forced  to  give  this 


^mm 


316 


RAINBOW— RAPIDS. 


up  if  he  explained  it  to  me ;  and  having  perfect  confidence  and 
absolute  faith  in  its  power  to  bring  rain,  one  can  readily  understand 
how  reluctant  he  would  be  to  take  any  chances  against  its  loss.  I 
succeeded  in  gaining  his  confidence,  and  he  briefly  said  that  some 
thirty  or  forty  men  gathered  and  danced  under  the  immediate  super- 
vision of  the  medicine-man,  each  one  having  a  ra'tle  filled  with  red 
beans,  and  the  dancing  continued  from  four  to  six  days.  The  squaws 
brought  cooked  ])rovisions  for  them,  and  the  supply  was,  as  a  usual 
thing,  very  bountiful,  and  was  usually  brought  before  the  dancing 
commenced.  He  said  this  dance  was  similar  to  the  one  practised 
by  the  Wichitas  for  the  same  purpose, 

At  Fort  Berthold  I  was  told  the  following  story  in  regard  to 
rain,  elicited  by  my  question  as  to  who  they  thought  made  the 
rain  : 

"Long,  long  ago  there  was  a  famous  Gros  Vertre  hunter.  He 
prided  himself  on  the  great  amount  of  game  he  killed,  and  if  a  day 
passed  without  some  success  on  his  part  he  was  sad  and  dejected.  His 
fame  was  very  great.  One  day,  after  killing  a  large  amount  of  game,  he 
lay  down  and  fell  asleep.  The  four  eagles — golden,  bald,  spotted-tail, 
and  brown — seized  him  and  carried  him  to  the  Thunder-Bird's  nest, 
which  was  on  a  high  bluff  with  perpendicular  sides  of  rock.  He 
tried  in  every  way  to  find  a  trail  down,  but  failed.  In  looking  for 
the  trail  he  discovered  the  young  eagles  and  young  Thunder-Birds, 
who  told  him  why  he  had  been  brought  there,  viz.,  'That  an  im- 
mense snake,  with  two  heads  and  long  horns,  came  from  the  adjacent 
lake  and  ate  them.'  The  eagles  returned,  confirmed  the  story,  and 
asked  him  to  kill  the  snake.  One  foggy  day  the  snake  came  as  usual, 
and  expecied  to  have  a  feast  of  the  young  birds,  but  the  hunter  fired 
his  arrow  at  it,  and  wounded  it,  and  then,  with  a  long  knife  he  had, 
he  cut  it  in  two  parts,  and  then  each  of  these  into  four,  and  then,  at 
the  request  of  the  eagles,  he  cut  these  parts  into  small  pieces.  Then 
they  called  all  the  birds  of  the  air  there  for  a  feast,  and  at  this  feast 
he  discovered  that  the  birds  made  the  rain." 

Rainbow.  Make  signs  for  Rain,  for  Finished;  then  pass  the  right 
hand,  back  up,  above  head,  parallel  to  arch  of  heavens.  Some 
Indians  also  make  sign  for  Medicine,  and  say  it  belongs  to  the 
rain  and  thunder.  Some  tribes  call  it  the  Great  Spirit's  fish-line, 
•and  say  it  is  "  big  medicine  to  drive  away  the  rain."  It  is  also  called 
"the  rain's  hat."  Some  tribes  have  vulgar  names  for  it.  .  If  seen 
in  the  east,  it  is  considered  as  a  sign  of  bad  weather;  in  the  west, 
good. 

Deaf-mutes  use  spread  thumb  and  index  to  "span  the  heavens." 

Bapids.  Make  sign  for  Stream  or  River,  for  Rock,  and  then 
hold  right  hand,  back  up,  near  breast,  fingers  extended,  separated, 
and  pointing  to  front  and  downwards;  move  the  hand  swiftly  to 
front  and  downwards,  giving  it  a  tremulous  motion,  mostly  by  wrist 
action. 

Deaf-mutes  indicate  water  (not  deep),  and  by  a  wavy,  tremulous 
motion  of  hands  indicate  the  current. 


RASH— RED. 


317 


Rash.  Make  sign  for  Foolish  or  Crazy.  Some  indiccate  it  by 
saying,  "A  person  went  along  witliout  looi<ing."  This  amounts  to 
the  same  thing,  as  an  Indian  would  be  considered  crazy  who  would 
do  this. 

Deaf-mutes  indicate  careless  or  foolish  bravery.  For  careless  they 
pass  the  right  hand  from  right  to  left  in  front  of  forehead,  index  and 
second  finger  extended.  For  foolish  the  little  finger  and  thumb  are 
extended. 

Rattle.  Hold  the  closed  right  hand  in  front  of  and  higher  than 
right  shoulder  J  shake  the  hand  as  though  holding  and  shaking  a 
rattle. 

The  rattle  is  made  from  gourd-shells,  birch-bark,  par-fleche,  etc., 
and  from  four  to  ten  inches  in  diameter.  The  handle  is  short,  usually 
about  one  foot  in  length.  Inside  the  gourd,  or  whatever  is  used,  are 
inserted  small  pebbles,  bits  of  deer-hoof,  or  something  that  will  make 
a  sound.  The  Plains  Indians  use  mostly  the  rattle  made  of  uiitanned 
skin,  and  attached  to  the  handle  is  a  scalp  or  buffalo-tail,  or  the  long 
hair  from  the  forehead  of  the  buffalo.  The  rattle  is  not  ordinarily 
used  in  dances,  but  possesses  a  sacred  character,  and  is  used  mostly  by 
the  medicine-men,  and  to  such  an  extent  in  sickness  that  it  might 
fairly  be  considered  the  doctor's  badge  of  office.  The  noises  made 
are  certainly  disagreeable  enough  to  drive  away  anything  or  anybody 
tliat  could  go ;  and  disease  being  a  malign  spirit  that  has  invaded 
the  body,  the  Indian  doctor  rattles,  gurgles,  and  shouts  till  the  spirit 
leaves. 

Rattlesnake.  Make  sign  for  Snake  ;  then  hold  right  hand  in 
front  of  right  shoulder,  index  finger  extended  and  pointing  upwards  ; 
shake  the  hand,  and  give  a  sharp  vibratory  motion  to  index.  Fre- 
quently a  hissing  sound  is  made  to  imitate  the  noise  made  by  the 
rattles. 

Deaf-mutes  make  their  sign  for  Snake,  and  then  hold  right  fore- 
arm horizontally  in  front  of  body;  place  left  hand  nea'  Ibow,  left 
index  extended  and  pointing  upwards,  other  fingers  .md  thumb 
closed  ;  give  a  vibratory  motion  to  left  index. 

Ravine.  Indicate  the  cut  banks,  or  describe  the  character  of  the 
formation. 

Reach  (To).    See  Arrive  There. 

Recover.  Hold  right  hand,  back  U]),  in  front  of  right  breast, 
index  fi^iger  extended  and  pointing  to  left  and  front ;  raise  the  hand, 
at  same  time  turn  it,  mostly  by  wrist  action,  back  to  front  and  index 
l)ointing  upwards  ;  one  is  near  death  by  disease ;  this  is  used  to 
denote  the  recovery;  one  is  in  great  danger,  barely  escaped.  The 
gesture  is  also  used  to  denote  the  fact  that  one  lives,  and  is  used 
metaphorically  in  regard  to  the  remainder  left  after  spending  a  part 
of  one's  money. 

Deaf-mutes  indicate  a  flow  of  blood  and  rip  palms  of  hands. 

Red.  Conception  :  Paint  used  on  the  face.  Rub  the  right  cheek 
with  palmar  surface  of  first  joints  of  fingers  of  right  hand,  fingers 
extended,  touching,  pointing  upwards;  circular  motion  of  hand. 


318 


REFRESH— RE  TREA  T. 


Deaf-mutes  touch  lower  lip  with  tips  of  fingers  of  right  hand. 

Refresh.     Explain  the  cause  and  make  sign  for  Recover. 

Relieve.  Explain  in  what  way.  To  illustrate :  suijpose  a  sentinel 
on  a  butte,  and  you  are  ordering  one  out  to  relieve  him,  point  to  or 
make  sign  for  person,  and  signs  for  Go  and  Bluff;  with  left  hand 
for  Arrive  There  ;  right  hand  moved  out  to  left  for  Tell  or  Talk,  for 
Soldier,  for  Sit,  holding  left  hand  as  in  Bluff  and  right  resting  on 
left ;  for  arrive  or  come  here,  point  to  or  make  sign  for  person,  for 
Sit,  and  for  Search  or  Look.  This  would  order  a  person  to  go  out 
to  the  bluff,  tell  the  soldier  there  to  come  in,  and  for  the  person  to 
stay  there  and  look,  or  watch  the  country  about  the  bluff. 

The  manner  in  which  our  troops  are  sometimes  posted  as  sentinels 
or  pickets  is  a  matter  of  amusement  and  derision  to  Indians.  A 
vidette  is  placed  on  the  highest  point  near  camp  and  marches  up  and 
down  his  "beat"  regularly,  and  can  be  easily  seen  by  these  keen- 
eyed  people  miles  and  miles  away;  they  don't  have  to  be  close 
enougli  to  recognize  the  dress,  the  movement  is  sufficient  ;  it  is  a 
man,  and  surely  no  one  but  a  white  man,  for  an  Indian  would  only 
have  his  head  above  the  crest  of  the  hill,  and  even  that  concealed 
by  some  brush,  rock,  tree,  or  tuft  of  grass. 

Our  method  has  one  advantage.  If  any  one  is  lost  from  camp,  he 
has  a  good  landmark  to  find  his  way  back,  and  this  is  the  best  that 
can  be  said  of  it. 

Remain.  Make  sign  for  Sit.  Sometimes,  but  not  often,  the  sign 
for  Wait  is  made. 

Deaf-mutes  close  the  fingers  of  both  hands  and  extend  the  thumbs; 
then  cross  the  thumbs,  placing  boll  of  right  on  left  thumb-nail. 

Remember.  Make  signs  for  Heart  and  for  Know.  Frequently 
the  sign  for  Keep  is  made  in  such  sentences  as,  I  will  remember;  I 
want  you  to  remember. 

I  have  also  seen  the  signs  for  Not  Lost  and  Heart  Knows  By 
AND  By  made. 

Deaf-mutes  place  palmar  surface  of  extended  fingers  of  right  hand 
on  foreliead,  and  then  cross  tiiumbs  as  explained  under  Remain. 

Repeat.     Make  sign  for  Often. 

Deaf-mutes  make  sign  for  Again,  and  repeat  same ;  for  Again, 
they  place  the  tips  of  fingers  of  rigiit  hand,  held  partially  com- 
pressed, on  left  palm,  latter  held  in  front  of  body,  back  down. 

Restrain.     Make  sign  for  Hold  and  for  Keep  Quiet. 

Deaf-mutes  hold  left  hand  well  in  front  of  body,  clasp  it  with  right, 
and  draw  it  back. 

Retreat.  Indians  or  troops  driven  back  ;  or  warriors  charge  and 
repulse,  etc.  Tiie  attack  is  indicated  as  in  Charge,  and  then  the 
hands  are  turned,  mostly  by  wrist  action,  so  that  fingers  point  to 
rear,  and  the  hands  moved  quickly  or  slowly  according  to  the  nature 
of  tlie  retreat.     With  Indians  a  scattering  is  also  usually  indicated. 

Deaf-mutes  denote  the  marching  of  soldiers  by  holding  hands  in 
front  of  body,  nngers  extended,  separated,  and  pointing  downwards, 
one  hand  few  inches  behind  the  other;  the  retreat  is  indicated  by 


RlZn— RISING  MAN. 


319 


moving  hands  to  rear.     They  also  sometimes  make  their  sign  for 
Overcome. 

Rich.  There  is  no  one  gesture  ;  must  be  explained.  To  say  that 
one  had  many  ponies  would  express  riches,  however. 

Deaf-mutes  indicate  a  great  deal  of  money. 

Ride.  To  ride  an  animal,  hold  hands  as  in  Horse,  and  then 
move  hands  to  front  on  short  vertical  curves. 

To  ride  on  a  wagon  or  other  vehicle,  make  sign  for  same,  and 
then  sign  for  Sit  on  left  palm ;  extended  left  hand  held  in  front  of 
body,  fingers  pointing  to  front. 

Deaf-mutes  use  the  same  signs. 

The  Comanches  and  Utes  are  considered  by  many  Indians  the  best 
horsemen,  and  the  Nez  Perces  and  Cayuses  as  having  the  best  or 
fastest  ponies.  The  Southern  Indians  perform  more  daring  and  diffi- 
cult feats  on  horseback,  and  are  more  exjjert  in  the  use  of  the  lasso 
than  the  Northern.  Nearly  all  Indians  I  have  seen  use  very  short 
stirrups  in  ordinary  riding,  but  on  an  emergency  not  only  strip  them- 
selves, but  ride  their  ponies  •**  bare-back"  ;  this  not  only  in  fighting, 
but  in  swimming  dangerous  streams,  etc.  In  covering  long  dis- 
tances, such  as  with  war-parties,  etc.,  a  fast,  "scuffling"  walk  or 
slow  trot  are  the  usual  gaits,  making  about  five  miles  an  hour,  and  a 
halt  made  at  noon,  the  animals  unsaddled,  and  turned  out  to  graze, 
or  picketed  close  by  the  little  fire  made  for  cooking. 

Ridge.  Bring  closed  hands,  backs  out,  close  together  (edges 
touching)  in  front  of  body,  hands  about  height  of  shoulder  ;  sepa- 
rate hands,  moving  right  to  riglit,  left  to  left.  Sometimes  one 
extended  hand  is  used,  held  in  front  of  body,  forearm  and  index 
finger  horizontal. 

Deaf-mutes  use  the  same  sign. 

Ring,  f  Finger.)  Hold  extended  left  hand,  back  up,  in  front  of 
body;  I  juch  back  of  one  or  more  of  the  fingers,  just  in  front  of 
kn.ckhs,  with  tip  of  right  index,  other  fingers  closed. 

The  hands  could  change  position.  The  exchange  of  a  ring  be- 
tween the  sexes  has  at  the  present  time  a  very  strong  and  tender  sig- 
nificance. The  men  seem  even  more  fond  of  wearing  finger-rings 
than  the  women.  I  have  been  told  that  special  importance  has  been 
given  to  rings  since  they  have  had  intercourse  with  the  whites.  A 
young  man  may  be  goine;  to  war,  meets  his  sweetiieart,  tells  her  he 
is  going  away,  and  s"  vs,  "  I  want  to  marry  you  when  I  come  back 
from  war,"  pulls  ofi  a  ring  and  gives  it  to  her,  and  if  she  receives 
it  the  action  signifies  her  consent ;  and  when  he  is  away,  by  looking 
at  it  she  is  reminded  of  her  absent  lover. 

Rising  Man.  Make  sign  for  or  point  to  person;  then  hold  left 
hand,  pahn  nearly  outwards,  in  front  of  body,  about  height  of  neck, 
iiKKA  finger  extended  and  pointing  upwards,  others  and  thumb  (l^'-fid  ; 
bring  extended  index  of  right  hand  alongside  of  the  left,  but  lower, 
other  fingers  and  thumb  closed  ;  raise  the  right  hand  slowly,  right 
index  pressing  lightly  against  side  of  left.  The  right  index  repre- 
sents the  "rising  man,"  and  frequently  the  left  some  well-known 


BHBW 


320 


RIVER— ROSE-BVD. 


man  of  eminence;  he  being  mentioned,  and  the  gesture  showing  that 
the  other  was  attaining  an  equal,  if  not  greater,  eminence.  Some- 
times the  right  index  is  raised  by  itself,  then  sign  for  By  and  By  and 
Chief  made. 

Biver.  Conception  :  Water  flowing  or  moving.  Make  sign  for 
Water  ;  then  from  this  position  carry  hand  little  to  left  of  face,  close 
to  it,  and  height  of  neck,  index  finger  extended  and  pointing  to 
left,  other  fingers  and  thumb  closed ;  move  the  hand  to  right  until 
about  opposite  right  shoulder,  keeping  index  horizontal.  This  means 
any  stream  of  water. 

Deaf-mutes  make  their  sign  for  Water,  and  then  indicate  its  flow 
by  passing  extended  right  hand  from  left  to  right  in  front  of  body. 

Road.  (Wagon.)  Make  sign  for  Trail  and  for  Wagon.  Some 
Indians  add  sign  for  Whites,  and  I  have  seen  the  backs  of  the  hands 
up  in  Trail. 

Deaf-mutes  hold  the  hands  several  inches  apart,  palms  towards  each 
other,  fingers  pointing  to  front,  in  front  of  and  close  to  body  j  then 
move  the  hands  to  front. 

Rock.     Make  sign  for  Hard.     Sometimes  indicate  shape. 

Deaf-mutes  hold  the  closed  left  hand,  back  up,  in  front  of  body; 
close  the  right  hand,  and  with  second  joints  strike  two  or  three 
times  the  knuckles  of  left  hand. 

Images  are  carved  on  the  sandstone  rocks  by  some  of  the  medicine- 
men, and  the  kind  and  groupings  of  the  figures  are  suggested  to 
them  in  a  dream  or  vision.  They  sometimes  repair  to  the  rocks, 
and  remain  seated  and  lying  on  top  for  four  nights  and  days  fasting, 
— neitlier  water  nor  food  during  this  time, — and  if  blessed  with  a 
vision  of  some  special  remedy  to  cure  disease,  or  the  location  of 
the  camps  of  their  enemies,  and  if  afterwards  by  a  happy  use  of  the 
remedy  satisfactory  results  ensue,  or  the  war  expedition  is  success- 
ful, the  images  receive  a  rude  worship-;  and  in  some  cases  sacrifices 
and  gifts  are  made  to  them  long  afterwards  as  the  Indians  pass  by. 
A  famous  rock  of  this  kind  is  located  on  Painted  Rock  Creek,  near 
the  Big  Horn  Mountains,  a  stream  emptying  into  the  Big  Horn 
River.  The  fissures  of  the  rock  and  the  ground  near  its  base  are 
strewn  with  beads,  bits  of  clothing,  etc., — gifts  or  sacrifices  for  good 
luck. 

At  times  this  same  practice  obtains  near  old  battle-grounds  where 
a  signal  victory  was  secured,  and  figures  carved  on  the  rock  receive 
the  same  sacrificial  worship. 

Rope.  Hold  hands  as  in  After,  then,  as  right  hand  is  drawn  to 
rear,  by  wrist  action,  make  tip  of  index  describe  a  spiral  curve. 

Deaf-mutes  bring  left  hand,  back  up,  in  front  of  body ;  place  as 
nearly  as  possible  the  second  finger  on  back  of  index,  its  tip  rather 
hooked  on  to  the  tip  of  index. 

Rose-Bnd.  Hold  partially-curved  and  slightly-compressed  left 
hand;  fingers  little  separated,  back  to  left  and  front,  in  front  of  body, 
index  finger  horizontal  and  pointing  to  right  and  front ;  bring  right 
hand  similarly  fixed  to  right  and  front  of  left,  and  make  motion  with 


ROTTEN— RUN  AGAINST. 


321 


right  as  though  picking  or  pulling  off  berries  from  tips  of  fingers  of  left 
hand. 

Rotten.  For  wood,  make  motion  of  striking  it,  and  then  sign  for 
Dust  or  Powdkr.     For  rotten  meat,  indicate  smell,  etc. 

Rough.  Same  as  Bad  Lands,  without  making  sign  for  Cut 
Banks. 

Deaf-mutes  move  the  right  hand  on  short  curves  to  front,  to  indi- 
cate the  rough  surface. 

Run  (To).  Make  signs  for  Walk  and  for  Fast;  or  hold  hands, 
backs  about  outwards,  in  front  of  body,  with  right  nearest  to  it,  index 
fingers  extended,  right  pointing  to  left,  left  to  right,  other  fingers 
and  thumbs  closed,  tip  of  right  index  opposite  base  of  left;  raise 
right  hand,  and  carry  it  to  front  briskly,  right  index  passing  horizon- 
tally above  left ;  when  beyond  it,  lower  right  hand  slightly  ;  as  right 
hand  stops,  carry  left  to  front  similarly,  and  bring  right  back  to  its 
first  position,  right  index  passing  under  left  as  it  is  brought  back  ; 
repeat  motion  two  or  three  times.  The  wrists  are  held  a  little 
loosely,  so  as  to  give  a  vibratory  motion  to  index  fingers  as  the  hands 
stop;  the  hands  stop  rather  suddenly;  in  fact,  the  motions  are  exe- 
cuted briskly  by  jerks. 

Run  Against.  Hold  extended  left  hand,  back  out,  well  in  front 
of  body,  fingers  pointing  to  right ;  hold  extended  right  hand,  back 
about  outwards,  near  body,  fingers  \.^  ting  downwards,  knuckles 
height  of  left  index ;  move  right  hand  out  briskly,  back  of  fingers 
of  right  hand  striking  sharply  against  left  palm  and  inner  surface  of 
left  fingers.  This  is  used  to  represent  both  mounted  and  dismounted 
persons  running  against  anything  ;  to  denote  also  a  falling  off  or 
over,  make  above  sign,  and  then  sweep  right  hand  outwards  beyond 
to  right,  and  lower  than  left,  turning  palm  up,  and  fingers  pointing 
to  front. 

Deaf-mutes  hold  extended  left  hand  well  in  front  of  body,  back 
out,  fingers  pointing  to  right;  the  extended  right  hand,  back  to  right, 
fingers  pointing  to  front,  is  thrust  out  so  that  tips  of  fingers  strike 
left  palm. 


«t 


322 


SABRE— SAC. 


s. 


Sabre.     Make  sign  for  Long  Knife,  and  sometimes  add  motions 
for  il rawing  sabre  from  scabbard. 

Deaf-mutes  make  this  latter  sign. 

Sao  (Indian).     Make  sign  for  Shaved-Head. 

Tiiis  branch  of  the  Algonquin  family,  known  as  the  Sac  and  Fox 
tribe,  formerly  occupied  the  central  and  eastern  portions  of  Wis- 
consin. Tlie  coalition*  of  the  two  bands  is  known  to  have  taken 
place  as  far  back  as  17 12,  and  perhaps  long  before  that.  By  inter- 
marriage and  other  influences  tiiey  have  coalesced,  and  can  now 
only  be  considered  as  one  band  or  tribe.  Their  wars  with  the  Chip- 
pewas  were,  like  all  family  quarrels,  of  an  intensely  bitter  and  sav- 
age nature.  Their  relations  with  the  Sioux  to  the  Northwest  were 
those  of  both  peace  and  war, — the  latter  predominating  in  later 
years.  Witli  the  VVinnebagoes  they  were  generally  at  peace.  Forced 
to  the  Southwest  from  Fox  River  by  their  enemies,  they  occupied 
the  Rock  River  Valley  until  1804,  when  they  ceded  that  country  to 
the  United  States  by  treaty,  but  with  the  proviso  that  they  could  use 
it  for  hunting-ground  until  it  was  needed  by  white  settlers.  It  was 
to  regain  possession  of  this  valley  that  the  Black  Hawk  war  of  1832 
was  undertaken.  This  war  was  inaugurated  by  the  murder  and 
mutilation  of  their  agent,  a  Mr.  St.  Vrain,  at  Rock  Island,  where 
they  then  had  their  agency.  The  Indians  had  promised  to  move 
and  remain  west  of  the  Mississippi,  but  in  the  spring  of  that  year 
Black  Hawk  moved  his  entire  village  to  the  east  side,  and  announced 
his  intention  of  planting  corn  in  the  valley  of  Rock  River, — the 
announcement  uniioubtedly  being  meant  as  an  excuse  for  his  action. 
Messages  had  been  sent  to  the  Chippewas,  lowas,  Sioux,  Winne- 
bagoes,  and  other  tribes,  and  though  they  sympathized  with  the  up- 
rising, yet  none  but  the  Winnebagoes  became  entangled  in  the  war 
and  suffered  by  the  subsequent  defeat.  In  1820  they  occupied  the 
Mississippi  Valley  between  Prairie  du  Chien  and  Rock  Island. 
There  is  now  a  small  remnant  in  Iowa  and  a  few  in  Nebraska,  but 
the  majority  of  the  tribe  are  in  the  Indian  Territoiy,  having  j^one 
there  under  the  treaty  of  1867.  Their  agency  is  located  on  Deep 
Creek. 

Though  the  soil  in  the  bottom-lands  there  is  rich,  yet  the  uncer- 
tainty of  rain  and  v-onsequent  frequent  fadure  of  the  crops  has  been 
very  discouraging  to  those  Indians  disposed  to  engage  in  agriculiure. 
They  liave,  however,  made  some  progress. 

Keokuk,  the  present  head-chief,  a  son  of  the  ohl  chief  Keokuk, 
was  burn  at  the  mouth  of  Rock  River  in  1825.  He  has  adopteii  the 
"  white  man's  road,"  li-  s  in  a  small  brick  house,  has  a  white  woman 
for  a  wife,  posse:.ses  a  goodly  herd  of  cattle  and  cultivated  fields, 


SACRED—SADDLE. 


323 


wears  citizen's  dress,  and  has  so  far  progressed  in  Christianity  that 
he  occasionally  preaches  in  the  little  chapel  at  the  agency.  He 
claims  that  his  tribe  learned  the  sign  language  from  the  Plains  In- 
dians, and  that  vocally  the  Kickapoos,  Shawnees,  Ottawas,«Potto- 
wattomies,  Chippewas,  Menominees,  Sacs  and  Foxes,  all  speak  about 
tlie  same  tongue,  with  some  slight  dialectical  differences,  which  do 
not  prevent  them  from  understanding  each  other. 

About  the  creation  he  said,  "God  made  the  Sacs  out  of  yellow, 
and  the  Foxes  out  of  red,  earth." 

They  now  bu  y  their  dead  in  the  ground  much  after  the  manner 
of  the  whites,  though  they  formerly  placed  the  remains  in  a  sitting 
posture. 

They  have  one  annual  Medicine-Dance,  usually  held  just  after  the 
budding  of  the  leaves  in  spring,  and  to  participate  in  this  one  must, 
with  much  ceremony,  be  initiated  into  the  medicine-lodge. 

At  the  death  of  a  member  of  the  fraternity  a  dance  is  held,  and  an 
election  takes  place  to  fill  the  vacancy. 

Tiie  agent,  in  his  report  for  1881,  gives  the  population  of  this 
tribe  as  four  hundred  and  forty,  and  thirty-two  of  the  Missouri  Sacs 
anfl  Foxes. 

Sacred.    See  Medicine. 

Sacred  Arrow.     Make  signs  for  Arrow  and  for  Medicine. 

Some  of  the  tribes  claim  that  their  God  appeared  in  person,  and 
gave  them,  among  other  things,  arrows.  These  they  kept  most 
sacredly,  and  handed  them  down  from  father  to  son  for  many  gen- 
erations. Nearly  all  these  arrows  are  now  gone,  being  swept  away 
by  the  vicissitudes  of  war  and  the  trials  of  their  nomadic  life.  Only 
a  few  years  ago  the  Cheyennes  had  a  sacred  bundle  which  contained 
these  arrows.  The  myths  and  traditions  of  the  Plains  Indians  all 
seem  to  show  that  they  believed  there  was  a  time,  and  not  so  very 
many  generations  ago,  when  they  did  not  have  the  arrow  to  kill 
game  with  ;  but  these  stories  are  all  silent  as  to  how  they  did  kill  it. 

Sad.  Conception:  Heart  laid  on  the  ground.  Make  sign  for 
Heart,  and  then  sweep  the  hand  from  this  position  to  the  right, 
front  and  downwards,  turning  palm  up,  and  partially  compressing 
the  hand,  as  though  the  heart  were  physically  laid  on  the  ground. 

Deaf-mutes  hold  palm  of  right  hand  near  face,  fingers  extended, 
separated,  and  pointing  upwards;  lower  the  hand  slightly,  at  same 
time  partially  close  it,  and  incline  head. 

Saddle.  He' J  both  closed  hands,  forearms  vertical,  several  inches 
apart,  in  front  of  body,  hands  equidistant  from  body  and  about 
heigiit  of  shoulders,  back  of  right  to  right,  left  to  left,  hands  same 
height;  bring  the  elbows  nearer  each  other,  and  at  same  time,  by 
wrist  action,  bend  back  the  hands,  right  bent  to  right,  left  to  left, 
so  that  backs  of  hands  are  nearly  downwards. 

Deaf-mutes  indicate  the  animal  and  shape  of  the  saddle. 

Saddle  (To).  Make  signs  for  Animal,  for  Saddle,  for  first  part  of 
Sadulk  Blanket.  Sometimes  signs  sre  made  to  denote  the  fasten- 
ing of  girth,  but  not  often. 


wmnf^m 


324 


SADDLE  BLANKET— SALT. 


Deaf-mutes  imitate  motions  of  grasping  saddle  and  throwing  it  on 
animal's  back. 

Saddle  Blanket.  Make  sign  for  Blanket;  then  hold  extended 
and  sUghtly-compressed  left  hand,  ba(  k  u|),  in  front  of  left  breast, 
fingers  pointing  to  right  and  front ;  hold  right  liand  similarly  fixed, 
but  with  fingers  pointing  to  front  and  left,  to  right  of  and  a  little 
lower  than  left  hand ;  carry  right  hand  on  curve  upwards  to  left  and 
downwards,  and  place  its  palm  on  back  of  left  hand,  hands  at  right 
angles.  If  a  pad  or  piece  of  skin  is  used  instead  of  blanket,  of 
course  it  would  be  indicated  by  proper  signs. 

Safe.  I  have  never  but  once  seen  a  gesture  to  exjjress  this  state 
or  condition.  It  is,  however,  such  a  good  one  that  I  give  it  :  Hold 
nearly-extended  left  hand,  back  down,  in  front  of  boily,  and  plaie 
tip  of  extended  right  index,  held  vertically,  in  centre  of  left  palm, 
other  fingers  and  thumb  closed.  This  would  hardly  be  generally 
understood;  the  particular  circumstances  why  safety  was  doubtful 
would  have  to  be  explained.  The  gestures  for  Work  or  Make,  for 
Bad  and  No,  would  be  understood,  and  would  indicate  that  no  harm 
would  be  done  to  a  person. 

Sage.  Conception  :  Growth  of  bushes  in  btmches.  Hold  com- 
pressed right  hand,  bringing  tip  of  thumb  and  tips  of  fingers  near 
each  other,  in  front  of  right  shoulder,  height  of  breast,  back  of  iiand 
down,  fingers  pointing  upwards;  move  the  hand  to  front,  right  and 
downwards;  then  resume  first  position,  and  lower  it  in  another  jdace. 

There  are  several  species  of  sage,  and  in  some  sections  the  bush 
grows  sufficiently  large  to  make  very  good  fuel.  The  tridenta  and  a 
smaller  white  species  are  used  for  making  a  tea,  which  is  administered 
in  fevers,  and  used  for  fumigating.  There  is  also  one  species  which, 
by  rubbing  between  the  palms  of  the  hands,  emits  a  pungent  smell, 
and  is  said  to  be  excellent  for  producing  wakefulness.  It  is  used  by 
Indian  scouts  in  passing  through  an  enemy's  country,  where  sleej)- 
lessness  is  the  price  of  success. 

It  is  also  believed  by  some  tribes  that  the  white  species,  fastened 
to  the  poles  of  a  tepee,  will  preserve  the  lodge  from  being  struck  by 
lightning.  For  this  reason,  and  its  well-known  medicinal  properties, 
it  is  held  in  the  hand  in  the  religious  ceremonies  called  the  Sun- and 
Medicine-Dances. 

I  have  been  told  that  sage-tea  possesses  some  of  the  properties  of 
absinthe. 

Salt.  Touch  the  tongue  with  tip  of  extended  right  index,  other 
fingers  and  thumb  closed,  and  make  sign  for  Bad.  Sometimes  the 
tips  of  finger  and  thumb  are  rubbed  as  in  Pepper,  and  sign  for 
White  made. 

Deaf-mutes  hold  left  hand,  back  up,  in  front  of  body,  index  and 
second  fingers  extended,  touching,  and  pointing  to  front,  other  fin- 
gers and  thumb  closed;  with  right  hand  similarly  fixed,  tap  or  strike 
the  backs  of  index  and  second  fingers  of  left  with  palmar  surface  of 
index  and  second  fingers  of  right  hand. 

The  Plains  Indians  have  not  generally  acquired  the  taste  or  liking 


SAME—SCALP. 


3*5 


for  salt,  and  use  but  little,  .and  so  far  as  I  have  been  able  to  learn, 
they  never  used  any  substance  of  a  similar  character  for  seasoning 
their  food. 

Same.    See  Equal. 

Deaf-mutes  hold  right  hand,  back  up,  little  finger  alone  extended, 
in  front  of  right  breast ;  then  move  hand  over  to  front  of  left  breast, 
advanced  at  same  distance  from  body  as  first  position. 

SanS'Arc  (Sioux  Indian).  Make  signs  for  Sioux,  for  Bow,  and 
for  Wiped  Out. 

This  French  translation  of  the  Sioux  word  for  this  band  has  clung 
to  them  with  rather  singular  tenacity.  Several  stories  have  been 
told  nie  as  to  the  manner  in  which  they  first  received  the  name.  In 
the  segregation  of  the  larger  Indian  nations,  made  necessary  by  their 
manner  of  subsisting  themselves,  it  was  a  matter  of  convenience  to 
name  the  sub-tribes  and  bands,  and  this  name  usually  resulted  from 
some  accident  or  peculiarity  pertaining  to  the  chief  or  the  band.  It 
is  claimed  by  many  that  a  long  number  of  years  ago  a  sub-chief 
started  out  with  a  war-party  against  the  Crow  Indians,  but  before 
reaching  the  Crow  camp  they  were  surprised  by  their  enemies, 
routed  and  stampeded,  and  in  their  fear  and  flight  threw  away  tlieir 
bows,  not  having  fired  an  arrow.  In  consequence  they  were  ever 
afterwards  called  "  No  Bows."  Speaking  of  this,  an  old  Indian 
stated  to  me  that  one  time  long  ago  this  band  were  suddenly  de- 
serted by  all  their  dogs,  and  as  this  was  before  they  had  any  ponies, 
it  was  a  very  serious  matter.  The  medicine-man  informed  them 
that  the  dogs  would  return  if  they  would  place  their  bows  on  the 
tops  of  the  lodges.  This  was  done,  and  the  dogs  did  return ;  but 
Ix'ing  suddenly  attacked  by  their  enemies,  they  did  not  have  time  to 
get  their  bows,  were  forced  to  flee  without  them,  and  were,  in 
consequence,  called  "No  Bows."     (See  Sioux.) 

Satisfy.  There  is  no  one  special  sign.  The  sign  for  Good  would 
ordinarily  be  made  ;  though  the  gestures  for  An  Abundance  of 
Ponies  are  sometimes  used.     (See  Eaten  Enough.) 

Saw.     Imitate  the  motion  of  using  the  instrument. 

Deaf-mutes  use  the  same  sign. 

Scalp  (To).  Point  to  scalp-lock,  and  move  the  left  hand  out  to 
front  and  downwards,  as  though  grasping  hold  of  object  (scalp); 
make  sign  for  Cutting  Up,  under  left  hand  held  in  this  position. 

I  made  a  special  investigation  in  regard  to  this  custom  among 
the  following  tribes :  Cheyennes,  Arapahoes,  Sioux,  Comanches, 
Kiowas,  Apaches,  Wichitas,  Pawnees,  Sacs  and  Foxes,  Otoes,  lowas, 
Kickapoos,  Utes,  Blackfeet,  Bloods,  Piegans,  Arickarees,  Gros  Ven- 
tres, Mandans,  Shoshones,  Bannacks,  Nez  Perces,  Pend  d'Oreilles, 
Koutenays,  Caddos,  Poncas,  Shawnees,  Seminoles,  Chippewas,  Crows, 
Gros  Ventres  of  the  Prairie,  and  Assinaboines,  and  in  no  case  could 
I  find  that  there  was  any  superstitious  belief  or  fancy  that  scalping  a 
person  in  any  way  detrimentally  affected  his  soul  after  death. 

Tlie  custom  of  taking  scalps  grew  out  of  and  became  necessary 
because  of  false  claims  made  to  the  honor  of  killing  their  enemies. 


336 


SCALP. 


It  is  simply  a  proof  of  tlio  killing;  evidence  beyond  cavil  or  doubt; 
and  no  superstition  exists  tliat  by  scali)ing  or  other  mutilation  tlie 
jjrogress  of  the  spirit  towards  the  happiness  of  life  after  death  is 
thereby  interfered  with.  The  error  of  the  very  general  belief  that 
such  is  a  part  of  an  Indian's  religion  lias  probably  been  perpetuated 
by  the  fanciful  statements  of  unreliable  men,  and  the  daring  (iceds 
performed  by  Indians  to  keep  the  bodies  of  their  fallen  comrades 
from  falling  into  the  hands  of  their  foes.  These  actions  arise  from 
the  fact  that  bravery  of  this  kind  always  brings  a  man's  courage  into 
bold  relief;  his  action  is  observed  by  many;  and  the  natural  desire 
all  human  beings  have  of  saving  the  remains  of  comrade,  friend,  or 
kin  from  mutilation.  It  should  be  distinctly  understood  that  how- 
ever mutilated  a  person  may  be  who  has  been  killed  in,  or  who  dies 
from  the  effect  of  wounds  received  in  battle,  he  (as  an  Indian  said  to 
mej  "goes  by  the  most  direct  and  easiest  trail  through  a  country 
rich  in  the  freshest  grass  and  purest  water  to  the  Happy  Hunting- 
Ground."     (See  Milkv-Wav.) 

Tlie  Blackfeet  Indians  claim  a  sacred  origin  for  the  custom  (see 
Blai.kfeet),  and  I  have  heard  the  Cheyennes  say  that  there  was  a 
scalp  with  the  medicine-arrows  given  them  by  tlieir  God,  and  that 
in  consequence  it  was  also  a  religious  duty  to  take  the  scalps  of  tiieir 
enemies;  but  even  these  admitted  that  the  main  objects  were  to 
obtain  proofs  of  the  killing,  and  to  give  their  friends  the  pleasant 
opportunity  of  glorifying  the  deeds  of  the  warriors  and  to  dance 
over  the  scalps  of  their  fallen  foes. 

I  was  told  that  the  leader  of  a  war-party  among  the  Mandans  was 
in  former  times  entitled  to  the  hair  of  the  scalj)s  taken  by  the  party 
to  adorn  a  scalp-jacket,  and  at  his  death  the  jacket  was  buried  with 
his  remains;  so  that  a  war  chief  took  with  him  his  'nsignia  of  rank 
beyond  the  grave.  Many  tribes  have  used  scalps  to  decorate  their 
shirts  and  leggings,  but  they  must  be-for  each  individual  scalps  of  his 
own  taking.  As  they  expressed  it,  *'  When  a  man  was  dressed  in 
this  way  he  wore  his  badge  of  bravery, — of  courageous  deeds  per- 
formed ;  he  walked  a  chief." 

In  former  years  the  Sioux  Indians,  if  they  had  time,  cut  off  the 
heads  of  their  slain  enemies  and  took  them  to  their  first  camp  after 
the  fight,  where  the  entire  scalp  was  taken  off.  To  make  it  par- 
ticularly fine,  they  kept  on  the  ears  with  the  rings  and  ornaments. 
In  case  a  woman  had  lost  some  of  her  kin  by  death,  and  her  heart 
was,  as  they  say,  "  bad,"  she  was  at  times  allowed  to  go  with  tlie 
war-party,  remaining  in  the  camp  made  near  the  point  of  attack. 
The  head  of  a  slain  foe  would  be  given  to  her,  and,  after  removing 
the  scalp,  she  would  make  her  heart  "good"  by  smashing  the  skull 
with  a  war-club.  Hands  would  be  also  cut  off  and  taken  to  her; 
these  she  dragged  on  the  ground,  with  a  rope,  back  to  the  main 
village. 

In  olden  times — in  the  days  of  the  bow  and  arrow — there  were 
very  many  hand-to-hand  combats,  and  then  many  Indians  were 
scalped  and  not  killed.    It  is  claimed  that  the  Fort  Berthold  Indians 


SCALP. 


327 


mdans  was 


lind  near  tlieir  village  what  were  called  "scalped  men's  houses." 
Tlu'se  men  were  disgraced,  and  were  not  allowed  to  be  seen  in  tlie 
main  camp  or  to  live  with  their  families ;  bill  I  could  not  absolutely 
confirm  this. 

Scalping  is  not  necessarily  fatal.  Mrs.  Jane  Johns  was  scalped  by 
the  Seminole  Indians  in  Florida  and  survived.  The  attending  i)hy- 
sician,  Dr.  Welch,  states,  "I  measured  the  extent  of  the  skull  di- 
vested of  natural  integument,  which  was  from  the  upper  part  of  the 
forehead  (leaving  at  its  commencement  only  a  few  hairs)  to  the 
occiput  nine  inches  and  one-half,  from  above  one  ear  to  the  op[)osite 
side  nine  inches." 

On  the  28th  da>  of  April,  1868,  Thomas  Cahone  and  Willis  Ed- 
monston,  freight  conductors  of  the  Union  Pacific  Railway,  were  fish- 
ing in  a  small  stream  near  Sidney,  Nebraska.  They  had  no  arms. 
Indians  had  been  coming  and  going  about  the  place,  and  no  danger 
from  them  was  anticipated,  or  even  thought  of.  Tlie  terminus  of 
the  road  was  at  Cheyenne.  There  was  a  small  company  of  inf.intry 
at  Sidney,  tinder  command  of  Lieutenant  (now  Captain)  Hubb,  U.  S. 
Army.  S  u.denly  a  small  party  of  mounted  Sioux  swept  down  on 
the  fishermen,  in  plain  sight  of  the  post  and  the  town.  The  Indians 
had  just  before  tried  to  run  off  a  small  band  of  horses,  and  been 
foiled  in  the  effort  by  the  herders  and  others,  who  fired  at  them. 
The  Sioux  had  separated  into  two  parties,  one  going  down  the  track 
near  which  the  men  were  fishing,  the  other  circling  after  the  stock. 
There  was  no  i^scape  for  the  men,  as  they  were  caught  between  the  two 
parties.  The  Indians  used  only  arrows,  but  riding  up  alongside  of 
these  men,  they  put  eight  into  and  through  Cahone,  one  of  which 
passed  entin  iv  through  his  body;  it  entered  under  the  point  of  the 
right  shoi.M'T  blade,  and  the  point  of  it  protruded  an  inch  or  two 
from  his  breast.  Four  arrows  were  fired  into  Edmonston.  Some  of 
the  arrows  going  through  Cahone's  lungs,  caused  a  great  flow  of 
blood,  and  he  fell  on  his  right  side.  The  Iiidian  in  advance  dis- 
mounted and  took  his  scalp  proper ;  the  second  one  cut  off  the  scalp 
from  the  left  side  about  seven  by  four  inches.  Edmonston  was  not 
scalped.  The  soldiers  and  citizens  hurried  out,  and  the  Indians  took  to 
flight.  The  wounded  men  were  brought  in  to  the  station,  where  the 
arrows  were  cut  out.  The  one  that  went  through  Cahone's  body  was 
easily  enough  extracted,  the  arrow-head  being  cut  off  and  the  shaft 
pulled  out.  The  rest  were  more  difficult,  but  were  extracted.  At  no 
time  did  Cahone  lose  consciousness,  and  he  told  me  that  when  he  was 
being  scalped  he  closed  his  eyes,  and  expected  each  instant  to  have  his 
skull  crushed,  or  feel  the  knife  plunged  into  him.  In  October  last 
I  met  him  near  Ogden,  as  the  passenger  conductor  running  east,  and 
he  informed  me  that  he  was  in  excellent  health ;  that  he  now  never 
suffered  from  his  wounds  or  from  the  scalping.  Edmonston  was  the 
passenger  conductor  at  this  time  running  west  from  Ogden.  Cahone 
was  twenty-five  years  of  age  at  the  time  of  his  wounding  and  scalp- 
ing, and  had  served  during  the  war  of  the  Rebellion  in  a  Pennsylvania 
regiment. 


!28 


SCALP-LOCK— SCA  TTER. 


Scalp-lock.  Touch  with  tii)s  of  fingers  of  right  hand  tlie  top  of 
tlie  lie;ui,  just  back  of  the  crown.     (See  Hair.) 

Deat'-iiiiiles  use  the  same  sign. 

'I'he  majority  of  the  IMaiiis  Inilians  braid  that  portion  of  the  hair 
contained  in  a  circle,  about  two  inclies  in  diameter,  at  tlie  crown  of 
the  head.  'I'lu'  braid  is  formed  of  tliree  strands,  and  the  cin  Ic  is 
marked  by  pulling  out  the  hair,  and  this  little  circular  i)alh  is 
painted,  usually  with  red  ochre.  The  hair  of  the  head  is  i)arte(l  in 
the  .uiddle,  and  the  parting  extends  to  this  circle.  The  scalp-Kxk 
seems  meant  to  be  a  mark  of  manhooil  ami  defiance,  a  sort  of  "take- 
it  if  you  '.Lire  and  can"  idea.  It  is  marked  out  and  braided  wiicn 
a  boy  reaches  the  age  of  about  five  years,  and  covers  the  sp.ice  calkd 
the  crown  or  curl  of  the  hair,  so  that  any  one  can  readily  tell  wlun 
he  sees  a  scalp  whether  it  is  genuine;  i.e.,  only  from  this  portion 
of  the  head.  Mr.  Du!d)ar  says  of  the  Pawnees  tliat  the  heads  of  tlie 
men  were  close-shaven,  except  the  scalpdock.  This  was  dressed  as 
before  described.  (See  Pawnkk.)  The  beard  and  eyebrows  were 
kept  carefully  pulled  out.  The  instrument  used  for  this  purpose  was 
a  spiral  coil  of  wire,  about  an  inch  in  diameter  and  two  inches  \ow^. 
It  was  hekl  closely  against  the  face,  and  by  j)ressing  the  coils 
together  the  hairs  were  caught  and  pulled  out.  Much  time  was 
spent  in  this  work,  and  great  jKiins  taken  to  prevent  the  beard  or 
eyebrows  from  showing  at  all.  The  hair  of  the  women  was  allowed 
to  grow  long,  and  usually  hung  in  two  braids  at  the  back.  The  part 
of  the  hair  was  kejit  smeared  with  vermilion,  especially  by  girls  and 
young  women.  Men,  and  women  also,  sometimes  wore  a  luuulkcr- 
chief  or  other  cloth  tied  about  the  head  like  a  turban. 

Mr.  Charles  H.  Heaulieu,  the  gentlemanly  and  accomplished  clerk 
anil  interpreter  at  White  Karth  Agency,  writing  me  in  regard  to 
scal|)ing,  said,  "  I  learn  that  when  the  troubles  first  commenced  be- 
tween the  Sit)nx  and  Ojibways,  disputes  among  Ojibway  braves 
arose  about  personal  bravery,  and  in  many  instances  arrant  cowards 
claimed  to  be  brave,  therefore  it  was  made  a  proof  of  bravery  to 
taK-;  a  scalp,  four  pieces  tVom  a  single  head  being  a  limit,  or  four 
persons  taking  scalps  from  one  heatl,  the  'choice  cut'  being  the 
to|jk.»ot,  and  all  ranking  accoriling  to  the  order  in  which  eaeh 
of  the  four  removed  his  portion  of  the  scalp.  These  persons  we're 
mentioned  in  the  Scalp-Dance  song,  and  were  thenceforth  looked 
upon  ab  braves  and  leaders,  and  to  be  depended  upon  in  times  of 
danger. 

"The  cutting  off  of  the  head,  mutilating  the  bodies,  and  re- 
moving the  scalps  of  slain  foes  seemed  also  to  irritate  the  relatives 
of  those  killed." 

Scarce.  Make  sign  for  Where.  This  indicates  only  here  and 
there  one.     Sometimes  th?  sign  for  Wiped  Out  is  also  made. 

Deaf-mutes  make  their  sign  for  Few,  opening  the  hands  very 
slowly. 

Scatter.  Hold  the  closed  hands,  backs  up,  near  each  other,  and 
close  to  brciist ;  move  right  hand  well  to  front  and  right,  left  well  lo 


SCENT—SCHO  OL- HOUSE. 


329 


front  and  left;  at  same  time  extending  and  separating  fingers  and 
tlHiinl)s. 

IK-af-miites  use  the  same  sign. 

Scent.     Make  sign  for  I-uacjuani',  usually  omitting  sign  for  Good. 

Deaf-mutes  pass  the  palmar  surface  of  extended  fingers  of  right 
hand  over  and  close  to  nose  and  mouth,  froi'^  above  down,  fingers 
pointing  to  left. 

School-House.  Make  sign  for  Hoi;s;-.,  for  Wiiitks,  for  Look,  fin- 
gers pointing  towards  left  i)alm,  and  for  Know. 

Deaf-mutes  clr.p  loft  palm  with  right,  hoih  hands  extended  and  at 
right  angles,  ar.d  then  make  sign  for  House. 

1  was  i)arti-.;ularly  struck  with  the  importance  of,  and  the  ])ossible 
results  which  might  lie  achieved  by,  sending  Indian  children  to 
s(  hool  when  I  was  visiting  the  Pawnee  Agency,  Indian  Territory, 
where  the  following  notes  were  made  : 

'^  Friiiay  evenitii^,  April  2i),  1881,  11  r. M. — I  attendetl  a  so-called 
'collection'  of  the  I'awnee  students  this  evening;  Rev.  Mr.  I  ley- 
worth  presiding.  The  agent  and  teachers  were  jiresent,  and  some 
one  hundred  bo^r,  and  girls,  attentive  and  bright  looking,  with  hair 
cut  short  and  wearing  citizen's  dress,  were  in  the  room.  They  sang 
'Hold  the  Fort,'  'Sweet  Bye  and  Bye,' and  several  other  hymns 
ipiite  well  ;  with  a  metallic  nasal  twang  to  be  sure,  but  they  entered 
into  it  with  spirit  and  evident  understanding  of  the  sentiments  con- 
veyed by  the  words,  and  their  pronunciation  was  good.  'IVeaty  ob- 
lig'.tions  reipiire  the  Pawnees  to  keep  their  children  at  scho'^'  frcjm 
seven  to  seventee  1  years  of  age.  Tlie  (iovernment  Ins  not  kept  to 
its  part  of  the  obligation  entered  into.  Tiie  buildings  <  annut  ac- 
( ommodate  all,  in  fact,  not  more  than  one-third  of  the  children  at  the 
lH)ar<ling-schools ;  but  the  jjrospcct  to-night  seems  quite  fail  and 
bright  for  these  liCle  peoi)le  to  make  a  rapid  advance  along  the 
'wl)ite  man's  way'  in  the  near  fiilure.  The  start  is  made  early 
enough  to  do  some  good.  The  breech-cloth  and  blanket,  and  all 
the  habits  and  customs  that  go  with  them,  are  discariled  before  the 
(hunage  is  done,  before  their  characters  are  formed  ;  in  brief,  before 
they  accpiire  the  art  of  being  expert  bar!)arians  Instead  of  learning 
to  take  advantage  of  every  littK*  knoll,  ravine,  or  tuft  of  grass  to 
'reep  up  on  game;  instead  of  leariung  how  to  shoot  and  ride,  and 
becoming  fondly  attached  to  all  these  ways  of  barbarism,  they  are 
Karning  how  to  take  care  of  themselves,  Ikjsv  to  conduct  the  affairs 
of  life  on  a  higher,  better,  and  more  prosperous  plane  than  (.id  their 
ancestors.  Clothed  and  fed  at  the  school,  the  impressions  received 
there  will  abide  with  them  during  their  lives,  and  there  are  enough 
of  them  to  have  some  influence  on  the  entire  tribe.  Eastern  schools 
take  them  after  their  characters  are  formed.  They  may  cut  off  the 
hair,  abandon  paint  and  wear  citizen's  dress,  but  their  hearts  long 
fur  the  days  when  they  were  happy  little  chililren  tumbling  about  an 
Indian  camp;  so  when  they  get  out  of  school  they  go  (juickly  back 
to  the  old  pleasures;  the  old  longings  overcome  them,  the  hair 
grows,  the  paint  appears,  the  breech-cloth  is  tied  on,  the  blanket  is 


Rl 


330 


SCOLD— SCOUT. 


wrai)ped  about  them,  the  pony  is  mounted,  and  the  deprivation  of 
all  this  for  a  length  of  time  only  lends  a  keener  pleasure,  and  we 
have  a  savage  only  sharpened  and  brightened  by  his  association  with 
the  wliites.  Eastern  institutions  could  follow  boarding-schools  at 
the  agency,  just  as  our  colleges  do  the  common  schools  scattered  all 
over  our  land,  without  which  we  should  ourselves  soon  be  in  the 
embrare  of  barbarism." 

Scold.     Make  signs  for  Quarrel  or  Abuse,  or  for  Talk  and  Bad. 

Scout.     Make  sign  for  Wolf. 

Great  care  is  taken  in  the  selection  of  the  young  men  who  are 
sent  out  to  gain  and  bring  in  information  of  the  movements  and  con- 
dition of  the  enemy,  or  of  the  location  of  game  ;  and,  if  there  is 
time,  many  ceremonial  forms  are  gone  through  with  in  the  selection 
and  in  giving  instructions  to  them  prior  to  their  departure.  The 
essential  qualifications  of  a  good  scout  are  courage,  good  sense,  truth- 
fulness, and  a  thorough  knowledge  of  the  country. 

Supi)ose  four  are  wanted.  They  are  selected  in  council,  and  then 
sent  for;  some  of  the  headmen  going  for  them,  and  leading  them  to 
the  council-lodge,  where,  after  much  solemn  and  prayerful  smoking, 
perhaps  some  speeches  about  the  importance  of  the  occasion, — dilating 
on  the  benefits  that  will  accrue  to  the  entire  people  in  case  of  suc- 
cess, and  the  evils  and  disasters  that  may  bef:dl  them  through  defeat, — 
the  special  instructions  for  the  service  to  be  required,  as  well  as  the 
general  instructions  which  all  Indians  know  by  heart,  are  given  them 
by  the  chief.  These  general  instructions  are  usually  to  the  effect 
that  they  must  be  wise  as  well  as  brave  ;  to  look  not  only  to  the 
front,  but  to  the  right  and  left,  behind  them,  and  at  the  ground  ;  to 
watch  carefully  the  movements  of  all  wild  animals,  from  the  move- 
ments of  buffalo  to  the  flight  of  birds  ;  to  wind  through  ravines  and 
the  beds  of  streams  ;  to  walk  on  hard  ground  or  where  there  is  grass, 
so  as  to  leave  no  trail  ;  to  move  with  great  care  so  as  not  to  disturb 
any  wild  animals;  and,  should  they  discover  anything  important,  to 
return  with  all  possible  speed  and  bring  such  information  as  they 
may  find. 

Frequently  before  starting  the  medicine-man  makes  medicine  for 
them, — prayers  and  sacrificial  worship  to  the  sun,  moon,  Thunder- 
Bird,  rivers,  bl  iffs,  and  winds.  The  sun  and  moon  are  to  furnish 
light,  the  Thunder-Bird  is  to  spare,  the  rivers  to  offer  no  impedi- 
ment, the  bluffs  to  furnish  points  of  observation,  and  the  winds  not  to 
blow  harshly  :  all  nature  is  asked  to  assist. 

Of  late  years,  in  addition  to  their  arms,  the  scouts  carry  a  mirror 
and  field-glass,  which  are  furnished  by  friends  if  they  do  not  them- 
selves i)ossess  them.  One  or  two  only  are  sent  in  the  same  direction, 
— a  larger  party  could  see  no  more,  and  its  size  alone  would  increase 
the  danger  of  discovering  them  to  the  enemy.  The  safety  and  value 
of  a  scouting-party  lies  not  in  their  fighting  qualities,  but  in  their 
keen-eyed,  crafty,  shrewd  cunning  and  watchfulness. 

Suppose  the  scout  is  seen  returning,  his  story  is  nearly  told  by  his 
movements  or  by  his  mirror  long  before  he  has  approached  near 


SCOUT. 


331 


enough  for  vocal  communication.  If,  when  he  is  near  enough  for 
the  sound  of  his  voice  to  be  heard,  he  imitates  the  howl  of  a  wolf,  he 
has  seen  the  enemy.  The  main  party  meanwhile  gather  in  an  in- 
complete circle,  with  the  opening  towards  the  direction  from  which 
the  scout  is  coming,  and  at  the  opening  place  a  pile  of  buffulo 
"chips,"  or  spread  out  a  blanket  upon  four  sticks.  When  the  scout 
reaches  them,  if  the  enemy  is  too  close,  or  immediate  action  is  neces- 
sary, so  that  there  is  not  time  for  the  story  to  be  told  in  the  cere- 
monial way,  he  kicks  down  the  blanket  or  scatters  the  chips,  as  an 
oath  that  he  is  telling  the  truth,  and  briefly  and  hurriedly  tells  his 
story.  If  there  is  time  for  a  smoke,  the  pijJC  is  fdled,  lighted,  and 
tiie  interrogator  points  the  stem  to  the  zenith,  sun,  earth,  and  four 
winds,  and  then  holds  the  stem  to  the  scout's  mouth,  who  takes  four 
wliiffs;  ag  m  the  pipe  is  pointed  as  before,  and  again  four  jjuffs  are 
taken  by  the  scout ;  this  is  repeated  four  times,  when  the  interrogator 
«ays,  "You  know  all  the  hills,  valleys,  and  streams  in  this  coun- 
try; you  were  born  and  grew  up  in  it;  now  tell  us  what  you  have 
seen." 

The  scout  divides  his  story  into  four  parts,  which  are  told  at  inter- 
vals. At  each  interval  the  smokes  are  repeated,  and  the  interrogator 
adds,  perhaps,  to  his  question,  "  Tell  us,  and  your  people  will  have 
glad  hearts ;  they  will  i)raise  you,  and  raise  your  name  up  among 
them."  On  the  completion  of  this  ceremony  the  entire  story  is 
usually  told  continuously  without  interruption. 

This  is,  as  1  have  said,  the  custom  when  there  is  plenty  of  time. 
Usually  the  return  of  a  scout  sent  on  in  advance  of  a  war-party  creates 
the  wildest  excitement,  and  all  forms  and  ceremonies  are  ignored  or 
forgotten. 

Scout  (To).  Make  sign  for  Wolf;  then  bring  right  hand,  back  up, 
well  in  front  of  body,  about  height  of  lower  part  of  face,  first  and 
second  fingers  extended,  separated,  and  pointing  to  front,  other 
fingers  and  thumb  closed  ;  mostly  by  wrist  action  turn  the  hand  so 
tiiat  these  fingers  will  point  to  right,  to  left,  and  downwards. 

Some  tribes  use  the  extended  index  fingers,  others  and  thumb 
closed,  of  each  hand,  backs  up,  one  held  parallel  to  and  little  in  rear 
of  the  other.  If  left  were  in  front  it  would  be  advanced  several 
inches  more  than  right,  and  about  four  inches  to  left. 

We  iiave  in  these  gestures,  first,  the  sign  for  WoLr ,  then  sign  for 
See  or  Look,  then  looking  or  searching  in  different  directions,  and 
on  the  ground  for  trails,  etc.  Descriptive  gestures  usually  accom- 
pany the  above,  such  as  going  on  ahead,  creeping  up  to  the  crest  of 
l)ills,  etc. 

Deaf-mutes  hold  the  partially-closed  right  hand  well  out  to  right 
and  front  of  body  ;  then  move  the  hand  to  left  on  small  curves. 
This  more  in  the  sense  of  searching  for  souicthing. 

As  I  have  stated  under  Trail,  Indians  are  bred  up  to  trailing, 
scouting,  and  horse-stealing,  until,  like  game-dogs,  their  natural  and 
instinctive  powers  are  wonderfully  increased. 

The  object  of  scouting  is  to  see  and  not  be  seen.     An  Indian, 


332 


SEARCH—SELL, 


if  mounted,  carefully  and  slowly  rises  to  the  crest  of  every  hill,  and 
by  a  keen,  roa'ching,  sweeping  glance  takes  in  all  the  country 
stretched  out  below  and  beyond  him.  In  ascending,  if  mounted,  he 
dismounts  just  before  reaching  the  top,  and  rises  to  the  crest  behind 
some  rock,  tree,  or  tuft  of  grass,  and  in  going  between  divides,  he 
moves  as  rapidly  as  possible.  In  bivouacking,  if  it  be  not  considered 
necessary  to  change  camp  after  dark,  the  scouting-party  moves  over 
an  emiiiv.  ce  before  going  into  camp,  then  any  one  who  may  be  fol- 
lowing their  trail  will  naturally  be  exposed  to  view  before  reaching 
the  camp.  Should  a  fire  be  used,  and  it  is  feared  that  it  may  expose 
them  to  the  enemy,  it  is  made  of  dry  wood,  which  burns  with  little 
smoke,  and  in  a  ravine,  so  that  what  smoke  is  made  will  be  dissipated 
befo-°  it  reaches  the  altitude  of  the  sides;  and  then  after  dark  the 
party  moves  on  and  camps  without  a  fire.  Unless  well  away  from  the 
enemy  and  confident  of  their  ground,  they  do  not  build  fires.  (See 
Scout,  Trail,  and  Lead.) 

Search.     See  Scout. 

Season.  The  usual  nomenclature  for  thj  seasons  is  Winter, 
Spring,  Summer,  Fall. 

Deaf-mutes  indicate  three  months  cold,  three  months  growing, 
three  months  hot,  and  three  months  falling  leaves. 

The  particular  season  is  also  frequently  denoted  by  the  condition 
of  something  in  nature  which  reaches  a  particular  state  about  tiie 
same  time  each  year,  such  as  grass  large,  buffalo  bulls  fat  for  ujmmer; 
late  in  the  summer,  choke-cherries  rijje  and  buffalo  cows  fat ;  fall, 
plums  rii)e  and  leaves  fall  off;  late  fall,  first  snow.     (See  Moon.) 

i?ee.  Bring  rigut  hana,  back  up,  well  in  front  of  lower  part  of 
fac?,  first  and  second  fingers  extended,  separated,  and  pointing  to 
front,  otiier  fingers  and  thumb  closed.  The  hand  can,  of  course,  he 
held  a  little  to  right  or  left  of  body,  and  the  fingers  should  point  in 
the  direction  one  is  represented  as  looking.  Some  tribes  use  both 
hands  as  I  have  explained  under  Scout,  and  sometimes  before  either 
gesture  the  tips  of  fingers  touch  eyes. 

Deaf-mutes  hold  right  hand  in  front  of  face,  back  cut,  index  and 
secontl  finger  extended,  sei)arate(l,  and  pointing  upwards;  move  the 
hand  to  front.  They  makii  a  difference  between  see  and  look ;  In- 
dians do  not. 

Indians  are  certainly  remarkable  for  power  and  keenness  of  vision, 
which  are  inherited  qualities,  and  they  are  greatly  aided  in  detecting 
the  presence  of  game  by  their  intimate  knowledge  of  the  movements 
and  habits  of  animals. 

Seize.  Move  the  open  hands  out  m  front  of  body,  close  them 
suddenly,  and  draw  them  in  briskly  towards  body,  as  though  seizing 
hold  of  an  object.  Sometimes  Hie  left  forearm  is  held  vertically, 
and  the  right  hand  clxsps  wr'st  and  drr.^.^  the  arm  to  right. 

Deaf-mutes  ust  the  same  'jigns. 

Sell.    See  Exchange. 

Deaf-mutes  raise  hands  in  front  of  body,  as  though  holding  up  a 
piece  of  cloth  for  exhibition. 


SEPARA  TE— SHARP. 


333 


Separate.  Hold  the  hands,  backs  up,  near  each  other  or  touch- 
ing, in  front  oi  body,  index  finger  extended  and  pointing  to  front, 
other  fingers  and  thumbs  closed  ;  by  wrist  action  turn  the  hands,  so 
that  rigiit  index  points  to  right  and  front,  left  to  left  and  front;  move 
the  right  hand  to  right  and  front,  left  to  left  and  front. 

Deaf-mutes  bring  the  closed  hands  together  in  front  of  body, 
back  of  right  to  right,  left  to  left;  separate  the  hands,  carrying  right 
to  right,  left  to  left. 

Sergeant.  Make  sign  for  Whites,  for  Soldier,  and  then  with 
index  of  right  hand  mark  the  position,  extent,  and  number  of  stripes 
on  the  arms.  Instead  of  this  latter,  sometimes  the  signs  for  Little 
and  Chief  are  made. 

Sew.  Hold  extended  left  hand,  back  to  left,  in  front  of  body, 
fingers  pointing  to  front,  thumb  extended,  its  back  a  little  lower 
than  side  of  index  and  presst'^f  against  it;  bring  tip  of  extended 
right  index  just  over  thumb,  ii;-...  x  pointing  to  left,  other  fingers  of 
right  hand  closed,  thumb  extended,  and  its  inner  surface  pressed 
against  inner  surface  of  index;  move  the  right  hand  slightly  to  left, 
and  by  wrist  action  turn  back  of  index  down,  so  that  nail  of  right 
index  just  touches  side  of  left  index  as  it  passes  it ;  repeat  motion 
two  or  three  times,  moving  right  hand  trifle  to  front  each  time. 

A  small  bone  from  near  the  ankle  of  a  deer  was  formerly  used  as 
an  awl  in  sewing;  other  bones  which  were  capable  of  taking  a  high 
polish  were  also  used  to  make  holes  in  leather,  through  which  the 
sinew  was  drawn.  I  have  heard  it  stated  that  porcupine-quills  were 
also  used  for  the  same  purpose  after  being  filled  and  stiff'eiied. 

Shackle.     Lean  forward  and  clasp  the  ankles  with  the  hands. 

Deaf-mutes  use  the  same  sign. 

Shadow.  The  shadow  of  a  person  is  represented  by  making  sign 
for  person ;  then  hold  right  hand,  palm  to  front,  little  to  rigiu  and 
slightly  to  rear,  and  higher  than  right  shoulder,  fingers  separated 
and  pointing  upwards;  lower  the  hand  with  a  wavy,  tremulous  mo- 
tion. Sometimes  make  sign  for  Sun  on  one  side,  and  then  outline 
the  object  on  the  other. 

Deaf-mutes  make  a  sign  very  like  that  made  for  darkness,  and 
then  indicate  a  drawing  off  from  left  palm  with  right  hand. 

Sha^e  Hands.  Clasp  the  hands  in  front  of  body.  Some  hold 
forearms  vertical  and  lock  the  fingers.  I  have  been  told  by  the  In- 
dians that  ihey  in  former  times  only  clasped  hands  on  concluding  a 
treaty,  making  peace,  or  other  matters  of  a  similar  nature  and  great 
importance,  i'he  most  of  them  now  in  their  intercourse  with  the 
whites  observe  the  custom,  but  not  among  themselves. 

Sharp.  Make  sign  for  whatever  instrument  one  may  wish  to  speak 
of;  then  hold  extended  right  hand,  back  down,  in  front  of  right 
breast,  fingers  pointing  to  front;  touch  lightly  the  lower  edge  Oi 
right  hand  with  palmar  surface  of  ball  of  left  thumb,  as  though  test- 
ing the  edge  of  a  tool,  and  then  make  sign  for  Good. 

Deaf-mutes  hold  left  hand,  back  up,  in  front  of  left  breast,  index 
and  second  finger  extended,  touching,  and  pointing  to  front ;  with 


234 


SHARP'S  RIFLE— SHEEP-EATERS. 


right  hand  similarly  fixed  touch  lightly  side  of  left  index  with  palmar 
surface  of  index  and  second  of  right  hand;  right  hand  suddenly 
drawn  back  to  right. 

Sharp's  Rifle.  Conception  :  Movement  of  breech-block.  Make 
sign  for  CjL'n  ;  then  hold  extended  and  slightly-compressed  left  hand 
in  front  of  body,  back  of  hand  to  left,  fingers  pointing  to  front, 
thumb  extended  and  pressing  against  index,  forearm  horizontal ; 
bring  nearly-closed  right  hand  just  tmder  and  touching  left  wrist  (as 
though  grasping  the  lever  which  moves  the  breech-block) ;  move  the 
riglu  hand  downwards  and  outwards. 

Shaved-Head.  Bring  the  back  of  extended  hands,  fingers  point- 
ing to  rear  and  slightly  upwards,  alongside  of  head  ;  move  the 
hands  downwards  as  though  cutting  hair  with  lower  edges  of  hands. 
Fre([uently  only  right  hand  is  used.  This  is  the  general  sign  for  all 
those  more  Eastern  tribes  who  formerly  shaved  or  burned  off  the 
hair,  exccjjt  a  tuft  near  crown. 

Deaf-mutes  extend  the  thumb  and  little  finger  of  right  hand,  close 
the  otlier  fingers,  and  make  motion  as  though  shaving  head  with  side 
of  tiunnb. 

Shawl.     Make  sign  for  Female,  and  then  sign  for  Blanket. 

Deal-mutes  indicate  size  and  shape,  and  then  make  motion  as 
though  throwing  same  around  the  shoulders. 

Sheep.  (Mountain.)  Conception  :  Horns.  Compress  and  slightly 
curve  the  hands;  bring  them  in  front  and  above  the  head ;  carry 
them  on  vertical  curve  parallel  to  and  close  to  sides  of  head,  hands 
l)assiiig  just  back  of  and  stopping  a  little  below  the  ears,  backs  of 
hands  towards  head.  The  Lands  pasi  on  curve  similar  to  that  made 
by  the  horns  of  the  sheep. 

Softened  by  boiling  and  steaming,  dishes  were  formerly  made  from 
the  horns  of  the  mountain  sheej),  and  even  now  some  Indians  will 
not  eat  out  of  any  other  dish,  believing  it  would  bring  them  bad 
luck.  The  horns  were  also  split  and  made  into  bows;  this  required 
great  skill  and  much  labor,  but  a  very  superior  bow  was  made  in 
this  way. 

Sheep.  (Domestic.)  Make  signs  for  Mountain  Sheep,  for  Whites, 
and  for  With.  Sometimes  curly  hair  is  indicated,  as  well  as  the 
oi)eration  of  shearing. 

Deaf-mutes  indicate  a  shearing  motion  with  index  and  second 
fingers  of  right  hand  over  left  forearm. 

Sheep-Eaters  (Shoshone  Indians).  Only  a  few  years  since  there 
were  found  in  the  Rocky  Mountain  region,  between  parallels  42'^  and 
47°  north  latitude,  Indians  who  lived  at  some  of  the  highest  points 
of  these  mountains.  They  subsisted  mostly  on  mountain  sheep,  and 
on  this  account  were  called  "sheep-eaters." 

They  were  supposed  by  many  authorities  to  be  a  separate  tribe, 
differing  in  language,  habits,  and  jihysical  peculiarities  from  all  the 
tribes  which  surrounded  them,  while  others  claimed  that  they  were 
offshoots  from  the  Shoshones,  Bannacks,  Flatheads,  Pend  d'Oreilles, 
Nez  Perces,  Crows,  and  Blackfeet,  and  that  their  poverty  alone  forced 


SHELL—SHIELD. 


335 


them  to  tliis  peculiar  life  apart  from  their  tribe.  Of  course,  all  the 
tribes  living  near  the  mountains  where  the  big-horn  are  found  de- 
vote more  or  less  time  to  hunting  them,  but  a  careful  investigation 
among  the  tribes  named  has  convinced  me  that  the  sheeiJ-eaters 
proper  were  Shoshones,  and  I  think  their  origin  as  a  separate  band 
was  due  to  the  invasion  of  the  Blackfect  from  the  North.  (See  Sho- 
shone.) Seeking  refuge  from  tlieir  enemies  in  the  mountain  fast- 
nesses, they  discovered  new  ways  of  living,  and  adopted  the  peculiar 
habits  of  life  whicli  characterized  them.  They  dressed  in  furs  and 
skins  long  after  other  tribes  near  them  had  obtained  blankets  and 
clothing  froui  white  traders,  and  they  dwelt  among  the  rocks  and  in 
caves.  Ill  this  they  did  not  differ  greatly  from  the  rest  of  the  Sho- 
shones and  Bannacks,  as  these  tribes  were  noted  among  the  surround- 
ing Indians  for  their  miserable  lodges.  Long  after  their  own  and 
other  tribes  had  ponies,  the  "sheep-eaters"  ap])arently  made  no 
efforts  to  secure  them,  and  they  also  exhibited  a  corresponding  lack 
of  enterprise  in  obtaining  fire-arms.  In  hunting  the  big-horn  they 
used  dogs.  The  sheep,  on  being  pursued  by  the  dogs,  fled  to  the 
higii  and  isolated  points,  and  were  then  approached  to  within  close 
range  by  the  Indians,  and  killed  by  the  bow  and  arrow.  Tliere  are 
quite  a  number  of  these  Indians  at  the  Shosiione  Agency,  Wyoming  ; 
at  Fort  Hall  and  Lemhi  Agencies,  Idaho  ;  but  they  have  now  adopted 
the  customs  and  ways  of  living  of  the  bands  tiiey  are  with.  In 
l)hysiqiie,  mental  qualities,  and  religious  beliefs  they  are  and  always 
liave  been  very  much  like  the  Shoshones. 

Shell.  Conception  :  Neck  ornament.  Shells  worn  as  ornaments 
are  represented  by  forming  an  incoini)lete  circle  with  curved  thumb 
and  index  of  right  hand,  space  of  about  an  inch  between  tijjs,  other 
fingers  closed  ;  bringing  the  hand  in  front  of  breast,  little  finger 
resting  against  centre,  back  of  hand  to  left  and  downwards. 

For  siiell,  generally,  the  partially-compressed  hands  are  brought 
together  in  front  of  body,  sides  of  tliuiubs  and  lower  edges  of  hands 
touching  and  pointing  to  front;  mostly  by  wrist  action  turn  the 
hands  as  though  hinged  at  lower  edges. 

Deaf-mutes  hold  left  hand  in  position  above  described,  make  a 
strike  downwards  i)ast  and  close  to  left  palm  with  lower  edge  of 
right ;  then  bring  hands  into  the  position  explained,  and  turn  in 
same  way. 

Shield.  Form  an  incoinplete  circle  with  curved  index  and  thumb 
of  rit;!it  hand,  space  of  about  two  inches  between  tips,  other  fingers 
closed  ;  hold  left  forearm  horizontally  in  front  of  body,  pointing  to 
right  and  front,  left  hand  closed  ;  place  little  finger  of  right  hand  on 
left  arm,  just  above  elbow,  back  of  hand  nearly  to  front,  plane  of 
incomplete  circle  nearly  vertical,  as  though  the  shield  were  hanging 
on  left  arm.  Sometimes  the  circle  is  formetl  with  index  and  thumbs 
of  bo;h  hands,  and  the  hands  held  to  left  of  left  breast. 

In  the  days  of  the  bow  and  arrow  and  sjiear  the  shield  formed  an 
indispensable  part  of  a  warrior's  equipment.  Made  from  the  un- 
tanned  thick  skin  of  a  bufliUo  bull's  neck,  and  usually  of  double 


33« 


SHOE— SHOSHONE. 


thickness,  it  was  a  great  protection  ;  and  in  addition  to  the  physical 
power  of  resistance,  they  were  frequently  accorded  supernatural 
qualities.  When  in  camp,  they  were  hung  on  a  pole  to  the  east  of 
the  lodge,  or  cluster  of  tepees,  as  a  charm  to  ward  off  danger  or  harm. 

With  the  introduction  of  the  modern  long-range  breech-loading 
rifle,  and,  the  consequent  uselessness  of  shields,  sentiment  and  sujkt- 
stition  concerning  them  have  nearly  passed  away.  Some  few  camps 
still  have  them,  perhaps  one  or  two  in  a  band  or  tribe,  but  they  are 
no  longer  carried  in  battle,  and  are  used  solely  for  the  good  luck 
they  may  bring  the  camp. 

Indians  are  quick  to  adopt  new  and  improved  Weapons,  and  equally 
prompt  in  abandoning  worthless  imj)edimenta. 

Shoe.     Make  sign  for  Moccasin  and  Whites. 

Deaf-mutes  thrust  the  right  hand,  as  far  as  the  knuckles,  in'  ■>  the 
partially-dosed  left,  left  clasps  right. 

Shoe  (To).  Make  sign  indicating  the  animal  to  be  shod  ;  then 
hold  closed  left  hand,  back  to  left,  in  front  of  body;  strike  with  the 
lower  edge  of  closed  right  hand,  back  down,  the  second  joints  and 
exposed  palm  of  left  hand  several  times,  as  though  driving  in  the  nails 
to  fasten  on  an  iron  shoe  to  the  foot,  left  hand  representing  the  hoof 
of  the  animal. 

Deaf-mutes  make  their  sign  for  Shoe,  and  then  indicate  the  nailing 
on  in  a  similar  manner. 

Shoot.  Hold  nearly-closed  right  hand,  back  up,  in  front  of  breast, 
nails  of  first  three  fingers  pressing  against  palmar  surface  of  thumb; 
move  the  hand  outwards,  very  slightly  downwards  and  little  to  left, 
at  same  time  extending  and  separating  fingers  and  thumb  with  a 
snap.     (See  also  Heavy  or  Volley  Firing.) 

Many  Indians  make  a  difference  in  the  gestures  for  the  firing  of  a 
gun,  and  the  discharge  of  an  arrow  from  a  bow.  For  the  latter  they 
hold  the  hands  as  in  Bow,  and  after  separating  them,  extend  the 
index  fingers  with  a  snap ;  then  to  indicate  an  object  as  hit  by  t!ie 
arrow,  the  extended  left  hand  is  held  well  out  in  front  of  left  brea,st, 
fingers  pointing  upwards,  and  the  right  index  thrust  out  and  passing 
between  fingers  of  left  hand.     (See  Dead-Shot.) 

Deaf-mutes  hold  hands  as  though  aiming  a  gun,  and  then  crook 
right  index  as  though  pulling  the  trigger. 

Nearly  all  Indians  are  good  shots,  and  though  a  "  team"  for  long- 
range  target-firing  could  not  probably  be  found  at  even  the  larger 
agencies  without  special  instruction  and  practice,  still  they  would 
make  an  excellent  record  against  game  or  any  moving  objects.  In 
firing  from  their  ponies  when  at  full  speed  they  are,  at  times,  wonder- 
fully expert. 

Short.  Hold  slightly-compressed  right  hand,  fingers  pointing  up- 
wards, to  right  and  front  of  body,  hand  at  height  desired  to  be 
represented. 

Deaf-mutes  hold  hand,  back  up,  fingers  pointing  to  front. 

Shoshone  (Indian).  Hold  the  right  hand,  back  to  right,  in  front  of 
right  shoulder  at  about  height  of  waist  and  near  it,  first  and  second 


SHOSHONE. 


337 


fingers  extended,  touching,  and  pointing  to  front,  others  and  thumb 
closed;  move  tlie  hanti  several  inches  to  front,  and,  by  wrist  M'on, 
give  a  wavy,  sinuous  motion  to  extended  fingers.  Frequent!,  uily 
the  index  finger  is  extended.  I  have  also  seen  signs  made  for  Had 
or  Brush  Lodge  to  denote  these  people. 

The  Shoshone  or,  as  they  are  usually  called.  Snake  Nation  for- 
merly occupied  with  the  Hr^nnacks  an  immense  geographical  area,  in- 
cluding what  is  now  known  as  Southeastern  Oregon,  Idaho,  Western 
and  Southern  Montana,  the  northern  portion  of  Utah,  Nevada,  and 
Western  Wyoming. 

In  my  investigations  I  was  unable  to  ascertain  positively  why  they 
were  called  Snakes,  but  one  of  t'leir  old  men  claimed  that  it  was  be- 
cause they  formerly  ate  serpents.  I  consider  these  Indians  inferior, 
physically  and  mentally,  to  the  Plains  Indians  proper,  or  to  the  Nez 
Pcrces  north  of  them.  Many  of  the  bands  living  in  the  interior  fur- 
inerly  had  only  the  rudest  kind  of  lodges, — at  limes  only  a  pile  of 
sage-brush  to  shelter  them  from  the  wind, — and  they  subsisted  on 
reptiles  and  insects,  in  fact,  wliatever  they  could  find  alive,  and  such 
roots,  seeds,  and  berries  as  grew  on  the  alkaline  deserts  and  in  the 
mountains.  With  them  rabbits  were  considered  large  game.  Some 
of  the  bands  living  near  the  streams  and  lakes  abounding  in  fish  sub- 
sisted mostly  on  them,  anil  they  exhibited  some  skill  in  the  manu- 
facture of  grass  nets,  and  still  others  were  energetic  enough  to  secure 
ponies  and  hunt  large  game.  With  this  nation  is  first  found  the 
deification  of  the  wolf  and  coyote.  In  former  times  it  is  claimed 
that  on  account  of  their  myths  and  superstitions  in  regard  to  these 
animals  they  did  not  kill  them.  Such  is  not  the  case  now,  an*!  wiien 
pressed  by  want  it  is  doubtful  if  they  ever  held  any  animal  as  sacred. 

In  their  myth  of  the  creation,  the  Gods  who  created  them  and  in- 
structed them  in  the  ways  of  life  are  represented  as  two  brothers, 
the  Wolf  and  Coyote.  The  cohabiting  of  the  Wolf  with  a  fair  young 
girl,  whose  creation,  however,  they  do  not  take  the  trouble  to  explain, 
produced  the  Snake  and  Bannack  nations.  They  locate  definitely 
the  den  where  the  Wolf  and  his  brother,  the  Coyote,  lived,  and  claim 
that  their  tracks,  leading  from  a  spring  of  water  to  their  den,  can  yet 
be  seen  in  the  solid  rock.  They  are  represented  as  possessing  all 
the  attributes  of  humanity  as  well  as  having  supernatural  powers. 
All  that  is  good,  from  a  Shoshone  stand-point,  they  created,  and  all 
their  ways  of  living  are  the  direct  result  of  these  Gods'  special  and 
personal  instruction. 

The  men  of  the  Shoshone  nation  are  below  medium  height.  The 
women  are  also  short  in  stature,  with  round  faces,  and  for  Indian 
women  have  rather  well-rounded  limbs  and  plump  bodies;  they  allow 
the  hair,  which  they  part  in  the  middle  over  the  head,  to  fall  loosely 
down  on  the  face,  usually  cutting  off  the  ends  squarely.  They  do 
not  wear  a  protection-string.  The  men  wear  the  hair  in  all  kinds  of 
styles,  imitating  the  Crows,  Flatheads,  and  Sioux.  They  are  not  as 
much  given  to  wearing  armlets  and  other  charms  as  many  other 
tribes.     They  keep  no  account  of  individual  ages.     Their  tradition 

22 


338 


SIC  A'— SIGN  LANGUAGE. 


of  the  first  vMte  man  seen  by  fhem  evidently  refers  to  the  party  of 
Lewis  and  Clarke  in  1804,  who  found  them  near  the  source  of  the 
Jefferson  Fork  of  tlie  Missouri  River.  They  secured  their  first  ponies 
from  their  kinsfolk  the  Comanches.  They  claim  to  have  first  had 
smallpox,  and  to  have  lost  many  of  their  people  by  the  disease, 
about  the  time  they  first  saw  the  whites,  and  that  large  numbers  have 
been  swept  away  by  it  since  then.  They  do  not  use  porcupine-work 
in  garnishing  robes,  moccasins,  etc. 

Tiiey  have  waged  a  defensive  warfare  for  a  greater  number  of  years 
than  tiieir  traditions  reach  to  with  the  Blackfeet,  Sioux,  Cheyenncs, 
and  Arapahpes,  and  with  the  trilJes  immediately  surrounding  them 
tliey  have  been  at  both  |)eace  and  war.  What  is  known  as  the 
Washakie  band  broke  with  the  Utes  in  1834,  over  a  dispute  in  regard 
to  some  stolen  ponies,  and  only  within  the  last  few  years  have  they 
had  any  friendly  relations  since  that  time. 

The  agent's  report  for  1881  gives  in  Idaho,  at  Fort  Hall,  eleven 
htnidred  and  twenty-eight  Shoshones  and  five  hundred  and  two  Ban- 
nacks ;  at  Lemhi,  seven  hundred  and  seventeen  Shosliones,  ]5an- 
nacks,  and  Sheep-Eaters;  at  the  Shoshone  Agency,  Wyoming  (Wash- 
akie band),  eleven  hundred  and  fifty;  and  in  Nevada,  at  the  western 
agency,  thirty-eight  hundred  ;  making  a  total  population  of  seven 
tliousand  two  hundred  and  ninety-seven. 

Sick.  Hold  extended  hands,  backs  out,  in  front  of  and  close  to 
breast,  hands  in  same  vertical  plane,  space  of  about  two  inches  he- 
tween  ends  of  fingers  of  righ^  and  left  hand,  fingers  of  right  hand 
pointing  to  left,  left  to  right;  move  the  hands  outwards  few  inche.i 
several  times,  mostly  by  wrist  action.  This  represents  throbbing, 
and  of  course,  to  locate  the  sickness,  hold  hands  similarly  fixed  over 
the  affected  part,  palms  towards  and  parallel  to  it. 

Deaf-mutes  place  the  left  hand  on  the  breast,  and  incline  the  head 
forward,  resting  forehead  on  the  right  hand. 

The  general  idea  of  sickness  among  the  Indians  seems  to  be  that 
an  evil  spirit  has  entered  the  person,  and  that  when  it  is  exorcised 
all  will  be  well.  The  efforts  of  the  medicine-men  are  principally 
directed  towards  casting  out  this  malign  and  mysterious  presence. 

Sign  Language.  Hold  extended  left  hand,  back  up,  in  front  of 
body,  fingers  pointing  to  front  and  right ;  touch  the  back  of  fingers 
with  palinar  surface  of  extended  fingers  of  right  hand  ;  then  hoM 
extended  right  hand,  back  up,  fingers  pointing  to  left  and  front, 
and  touch  the  back  of  fingers  with  palmar  surface  of  fingers  of  left 
hand  ;  then  make  sign  for  Talk. 

Deaf-mutes  make  their  sign  for  Talk. 

1  have,  in  the  introductory,  given  my  views  in  regard  to  the  origin 
of  this  language, — stated  something  as  to  its  extent  and  use.  The 
gestures — the  motions  of  hands  and  arms  I  have  described — only 
coldly  outline  the  force  and  expression  which  this  vehicle  of  com- 
municating ideas  is  capable  of. 

The  human  countenance  speaks  in  the  most  exquisite  shades  of 
significance;  "the  soft,  silent  wooings  of  love,  the  frantic  fury  of 


SIGN  LANGUAGE. 


339^ 


hate,  the  dancing  delirium  of  joy,  the  hungry  cravings  of  desire,  the 
settled  melancholy  of  dead  hopes," — all  these  emotions  are  vividly 
]iicturcd.  The  blanched  cheek  and  skulking  figure  may  express  at 
times  a  wonderful  amount  of  fear  and  cowardice,  while  a  noble 
bearing,  flashing  eye,  and  determined  expression  of  face  may  exhibit 
a  dauntless  courage.  A  haughty,  cold,  and  cruel  manner  may  con- 
vey more  scorn,  contempt,  and  hatred  than  could  be  expressetl  in 
words,  while  a  glance,  a  smile,  a  tf  nder  pressure  of  the  hand  may 
convey  a  whole  world  of  symjjathy  .md  love.  The  gestures  I  have 
described  only,  as  I  have  -aid,  awkwardly  outline  the  picture  ;  the 
coloring  and  beauty  and  force  of  expression  must  bi*  filled  in  by  the 
manner  of  making  the  signs. 

I  found,  ill  my  special  investigation,  that  the  evidence  of  the  In- 
dians as  to  its  existence  or  non-existence  in  other  tribes  was  no 
worthy  of  implicit  confidence.  Many  of  them  stated  to  me  that  in 
former  times  this  language  was  the  one  common  and  universal 
means  of  communication  between  all  the  tribes  of  American  Indians 
who  spoke  different  vocal  languages.  As  they  expressed  it,  "  the 
old peof^le  of  all  the  tribes  used  it." 

Little  Raven,  the  former  head-chief  of  the  Southern  Arapahoes, 
said  to  me  in  regard  to  the  use  of  gestures,  "  I  have  met  Comanches, 
Kiowas,  Apaches,  Caddos,  Snakes,  Crows,  Pawnees,  Osages,  Mes- 
calero  Apaches,  Arickarees,  Gros  Ventres,  Nez  Perces,  Cherokees, 
Choctaws,  Chickasaws,  Sacs  and  Foxes,  Pottawattomies,  and  other 
tribes,  whose  vocal  languages,  like  tiiose  of  the  named  tribes,  we  did 
not  understand,  and  we  communicated  freely  in  sign  language.  Tiie 
summer  after  President  Lincoln  was  killed  we  had  a  grand  gathering 
of  all  the  tribes  to  the  east  and  south  of  us.  (Little  Raven  was  at 
his  agency  near  Fort  Reno,  Indian  Territory.)  Twenty-five  different 
tribes  met  near  old  Fort  Abercrombie  on  the  Wichita  River. 

"The  Caddos  made  a  different  sign  for  Hokse,  and  also  for  Moving, 
but  the  rest  were  made  the  same  by  all  the  tribes." 

From  personal  investigation,  I  found  subsequently  that  some  of 
the  tribes  named  had  scarcely  any  knowledge  of  the  sign  language 
used  by  the  Arapahoes,  The  Kickapoos,  Shawnees,  Otoes,  and 
lowas,  as  well  as  the  Caddos,  Delawares,  Wichitas,  and  others, 
claimed  to  have  learned  such  gestures  as  they  used  tVom  the  Plains 
Indians. 

Chief  Joseph,  of  the  Nez  Perces,  said  that  his  tribe  learned  the 
language  from  the  Blackfeet  some  forty  years  ago,  and  yet  it  is  a 
Well-known  fact  that  these  Indians  used  gesture  speech  long  before 
this  time.  Nichelle,  chief  of  the  Pend  d'Oreilles,  said,  "All  the 
tribes  talk  in  signs  when  they  meet,  if  they  cannot  understand  each 
other's  vocal  language.  The  Blackfeet,  Crows,  Flatheads,  Kou- 
tenays,  Pend  d'Oreilles,  Cceur  d'Alenes,  Spokans,  Nez  Perces,  Yaki- 
niis,  Pelouses,  Cayuses,  and  others,  all  make  the  same  signs.  When 
I  was  a  young  boy,  my  grandfather  told  me  that  a  long,  long  time 
ago,  when  two  tribes  met  who  did  not  speak  the  same  vocal  lan- 
guage, they  always  talked  in  signs."  -       ..<-     .,-•      •     1 


340 


SIGN  LANGUAGE. 


Fatlier  Ravalli,  whom  I  met  at  Stevensville,  rather  confirmed  this, 
as  he  informed  me  that  some  tliirty-five  or  forty  years  since  lie  pre- 
pared a  work  on  the  sign  language,  and  claimed  its  extensive  use 
when  he  first  came  among  these  people.  (See  Fi-atheau.)  And 
still  there  is  no  doubt  but  that  the  Chenook  jargon,  compounded 
from  English,  French,  and  Indian  languages,  has  long  been  and  is 
still  used  by  the  numerous  small  tribes  on  the  Pacific  sloj)e  in  tlic 
extreme  Northwest,  just  as  Spanish,  or  rather  Greaser  Mexican,  has 
been  used  by  the  Pueblos,  Navajos,  Southern  and  Uncompahgre 
Utes,  Apaches,  and  some  other  tribes  in  the  Southwest. 

The  remarks  made  by  White  Cloud,  head-chief  of  the  Chippewas, 
are  worthy  of  special  consideration,  and  shed  a  great  deal  of  light 
on  this  subject,  viz. : 

"  Indians  had  no  particular  trouble  in  communicating  ideas  by 
means  of  signs.  If  two  Indians  of  diflerent  tribes  were  seated  on 
the  ground,  and  a  white  man  approached  them,  he  would  see  no 
difference,  but  if  an  Indian  approached  them,  he  would  discover  at  a 
glance  tlie  difference,  and  would  probably  know  to  what  tribes  they 
belonged."  So  in  gestures,  one  Indian  described  some  article  of 
wearing  apparel  to  another,  and  the  tribal  identity  is  revealed. 

I  do  not  think  it  can  properly  be  said  that  any  gestur'.-  speech, 
which  can  be  called  a  language,  exists  among  the  majority  of  the 
Ojibways  or  the  Algonquin  family  north  of  the  British  line,  who, 
occupying  a  country  which  slret<'hes  from  the  Rocky  Mountains  to 
the  mouth  of  the  St.  Lawrence  River,  speak  the  same  language  or 
dialects  easily  understood.  The  peculiar  nature  of  their  relations 
witii  the  Plains  Indians  and  other  tribes,  and  the  great  gtographical 
area  covered  by  their  own  vocal  language,  has  obviated  the  necessity 
for  their  developing  or  learning  gestures.  Some  few,  like  the  Pem- 
bina band,  have  been  thrown  more  with  the  Plains  people,  and  are 
fairly  good  sign-talkers.  It  can,  ho.wever,  be  said  of  these  Indians, 
as  well  as  of  the  Indians  of  other  tribes,  who  are  not  at  the  present 
time  fully  conversant  with  gesture  speech,  that  sucli  signs  as  they  do 
make  are  in  the  main  similar  to  the  gestures  used  by  those  who  are 
proficient. 

There  is,  of  course,  sufficient  variation  in  each  tribe,  and  between 
tribes,  to  establish  individual  and  tribal  identity,  and  there  are  a  few 
words  and  expressions  the  signs  for  which  are  made  totally  different. 
It  is  natural  to  suppose  that  in  the  majority  of  cases  the  conceptions 
would  be  the  same  with  people  who  are  in  the  same  stage  of  develop- 
ment, and  whose  surroundings,  occupation,  dress,  and  habits  are 
similar;  and  again,  the  main  object  of  the  language,  viz.,  intercom- 
munication between  tribes  having  different  vocal  speech,  would  have 
a  great  influence,  particularly  as  its  other  objects,  such  as  instruction 
of  and  communication  with  the  deaf,  a  check  against  inefficient  or 
corrupt  interpreters,  with  hunting-  or  war-parties  when  the  use  of 
oral  language  would  discover  them  to  the  game  or  to  their  enemies, 
and  when  persons  are  separated  by  a  distance  greater  than  the  voice 
can  reach,  would  not  be  interfered  with. 


SILENT— SIOUX. 


34« 


Silent.  Place  palmar  surfare  of  tips  of  fingers  of  right  hand  over 
lips,  and  usually  incline  the  head  slightly  to  front. 

Deaf-mutes  place  tip  of  index  on  lips  and  incline  head. 

Silver.     Make  sign  for  Money  and  point  to  something  white. 

Deaf-mutes  ur,;.  the  same  sign. 

Since.     See  AtTER. 

Sinew.  Hold  right  hand  in  front  of  body,  bark  to  right,  inner 
surface  of  thumb  and  index  touching,  other  fingers  closed  ;  nib  the 
thumb  and  ir.lex  as  though  twisting  a  thread  held  by  thumb  and 
index ;  then  make  sign  for  the  animal  from  whicii  taken.  This 
sliould,  I  suppose,  be  called  fascia,  as  it  is  the  thin  tendinous  cover- 
ing which  supports  the  muscles.  It  furnishes  thread  of  superior 
strength,  and  admits  of  division,  so  that  it  is  easy  to  secure  any  de- 
sired size  or  thickness.  It  is  universally  called  "sinew"  by  the  in- 
terpreters. 

Sing.  Hold  right  hand,  back  to  right,  in  front  of  face,  index  and 
second  finger  extended  and  separated,  others  closed,  tips  a  little 
higher  than  and  close  to  mouth  ;  mostly  by  wrist  action,  move  tlie 
hand  briskly,  so  as  to  describe  with  tips  of  fingers  a  small  horizontal 
circle. 

Deaf-mutes  hold  the  extended  left  hand  well  in  front  of  body, 
fingers  pointing  to  right ;  then  wave  right  between  left  and  body,  as 
though  keeping  time  to  music. 

Sionx.  Conception  :  Cutting  off  heads.  Hold  right  hand,  back 
up,  in  front  of  left  shoulder,  height  of  throat,  index  finger  extended 
and  pointing  to  left,  other  fingers  and  thumb  closed  ;  move  the  hand 
horizontally  to  right,  index  passing  near  throat.  Sometimes  the  ex- 
tended hand  is  used  instead  of  index  finger,  or  the  side  of  index  is 
drawn  across  the  throat. 

To  denote  the  Sioux  (other  than  the  Assinaboine  branch),  the 
Gros  Ventres  of  the  Prairie,  Blackfeet,  Flatheads,  and  some  other 
tribes,  in  addition  to  above,  bring  palms  of  extended  hands  against 
top  of  head  and  move  them  down  the  sides,  to  indicate  parting  the 
hair  in  the  middle  and  combing  it  down  over  sides  of  head.  Tlie 
tribal  sign  undoubtedly  originated  from  the  cu  Dm  the  Sioux  for- 
merly had  of  cutting  off  the  heads  of  their  enemies  slain  in  battle. 
(See  Scalp.) 

Why,  when,  and  by  whom  these  Indians  were  first  called  Sioux  is 
not  positively  known  ;  however,  there  seems  little  doubt  but  that  they 
received  the  name  from  the  French  voyageurs.  They  call  themselves 
Dakotas,  or  Lakotas,  the  latter  being  the  Teton  dialect,  and  say  that 
this  word  means  people  who  speak  one  language,  or  are  united  by  a 
common  tongue. 

The  Rev.  E.  D.  Neill,  in  his  "  History  of  Minnesota,"  states,  on  the 
authority  of  French  voyageurs,  that  by  the  Algonquins  they  were 
called  Nadowee  Sioux,  which  signifies  enemies,  and  that  the  name 
Sioux  was  taken  from  the  last  part  of  this  word.  The  Algonquin 
word,  however,  for  enemy  is  bohn  or  boine,  as  is  seen  in  Assinahoine. 

In  answering  some  inquiries  of  mine,  Mr.  Charles  H.  Beaulieu  says, 


34a 


SIOUX. 


"Tlie  Ojibw'vys  called  the  Iroquois  '  Nuw-do-way,'  or  '  Naw-do-way- 
sce.'  Oil  further  inqiiiry  I  gain  no  Miformation  otlier  than  I  have 
writtf".  before  on  this  subject,  with  the  exception  that  x  certain 
si)ecies  of  snake  found  in  the  States  south  of  this  one  (Minnesota), 
not  so  poisonous,  or,  as  they  s;iy,  not  so  cross,  as  the  '  she-slie-cjuay' 
(rattlesnake),  was  called  naw-do-way.  Old  men  here  retnenii)n 
Naw-do-way-see-wug  (plural)  used  as  an  exclamation  on  the  ajjproach 
of  enemies,  but  it  is  now  only  used  to  denote  the  Iroquois.  It  wonlil 
seein  to  me  that  Indiai.s  east,  speaking  the  Ojibway  tongue,  co\il(l 
give  the  origin  or  definition  of  the  word.  Sioux  cannot  be  traced 
to  any  Ojibway  word.  Half-breeds  now  living  here  remenibev  hearing 
it  first  useil  by  early  French  voyageurs,  anil  may  have  had  its  origin 
from  Naw-do-way-stp  wug  (i)lural)  for  Iroquois." 

The  French  c::lied  these  Indians  Nadowrissioux  as  far  back  as  i  685. 
Cadillac,  writing  to  Count  Ponchartrain,  under  date  of  August,  1703, 
says,  "Last  year  they  sent  M.  Boudor,  a  Montreal  merchant,  into 
the  country  of  the  Sioux  to  join  Le  Sceur.  He  succeeded  so  well 
in  the  trip  that  he  transported  tliither  twenty-five  or  thirty  thousand 
pounds  of  merchandise  with  which  to  trade."  It  will  thus  be  seen 
that  the  use  of  the  word  is  of  long  standing, 

In  speaking  of  their  language,  Mr.  Riggs  says,  "The  Dakota 
language,  as  spoken  by  the  various  bands,  is  tlie  same  ;  but  yet  tiierc 
are  considerable  dialectic  difkrences.  TI  e  «  of  one  dialect  becomes 
hoxkorg'xn  others.  In  the  Teton  or  Prairie  village  dialect  /is 
extensively  used,  which  sound  is  not  heard  among  the  Eastern 
braiuhes  of  tlie  nation." 

In  writing  to  the  Rev.  John  P.  Williamson  I  mentioned  the  </ 
aiid  /  dialects  of  Sioux.  In  reply  he  said,  "Your  nomenclature  of 
dialects  is  hardly,  I  think,  distinctive  as  'ar  as  the  Santee  and  Yank- 
ton are  concerned.  To  make  it  entirely  satisfactory  the  Santees 
shot  Id  say  deda  (very),  but  they  say  nina,  same  as  Yankton.  They 
should  say  midi  (water),  bur.  they  say  mini,  same  as  Yankton. 

"  I  ihink  a  better  distinction  is  hd.,K'U  and  kd.  This  distinction  is 
l)e!fect.  There  is  not  an  //(/  in  the  Santee  language  but  what  is 
changed  as  above  for  the  other  dialects.  Santee  hda,  go  home. 
Teton  i,Vrt,  go  home.  Yankton  kda,  go  home.  Your  distinction  is 
more  simple  than  this,  and  perhaps  if  I  had  time  to  compare  more 
fully  I  might,  with  certain  restriction,  like  it,  but  with  my  observa- 
tion t!ie  ilouble  consonant  gives  a  better  idea  of  the  dialect." 

Leaving  *o  the  philologist  the  study  of  the  "common  stock," 
which,  -uiording  to  some,  embraces  Winnebago,  Osage,  Kaw  and 
Qu;i|)aw,  Iowa,  Otoe,  Missouri,  Omaha,  Ponca,  Mandan,  Hidatsee, 
and  Crow,  ve  find  there  are  four  dialects  in  the  Sioux  language, 
viz.,  Santee,  Yankton,  Assinaboine,  and  Teton, — the  latter  differing 
from  the  fiiat  three  much  more  than  they  differ  from  each  other. 

The  best  authorities  in  the  hd  and  kd  dialects  give  the  meaning 
of  Teton  as  CiCiivH  fromTinta,  prairie,  and  Tonwon,  village;  heme 
Prairie  villjge ;  and  this  would  seem  to  derive  support  from  the 
location  and  manner  of  living  of  the  Tetons  for  a  number  of  years 


SIOUX, 


343 


jrast.  I  am  strongly  of  the  opinion,  however,  that  this  is  not  correct, 
and  the  dialects  prove  conclusively  that  the  separation  must  have 
t  iken  place  a  very  long  time  ogo,  and  probably  wlien  they  were  liv- 
ing in  a  wooded  country  east  of  the  prairies,  all  the  bands  subsisting 
themselves  in  a  similar  manner. 

The  story  I  first  heard  in  regard  to  the  name  and  separation  was 
tluit  a  chief  with  a  few  followers  left  the  main  camp  or  village,  and 
was  subsequently  joined  by  others,  so  that  it  was  acomnton  (piesticjn, 
'  How  many  tepees  has  he?'  In  rapid  conversation  they  will  say  to- 
day for  how  many  tepees,  Te-tona,  and  I,  therefore,  believe  that 
Teton  is  derived  from  this  expression,  instead  of  that  for  Prairie 
village. 

Of  the  seven  bands  of  the  Teton  branch,  viz.,  Ogalalla,  Min- 
i.econjou,  Sans- Arc,  Uncapaj)a,  Brule,  Two  Kettle,  and  HIackfeet, 
the  meaning  of  the  Sioux  words  Ogalalla  and  ILicapipa  have  been 
most  distorted.  1  have  endeavored  to  correct  this  i;  I'.T  the  proper 
words. 

The  language  is  more  easily  learned  than  most  Indian  tongues, 
au<l  the  ^'■/ or  Teton  dialect  seems  more  eu|)h()nious  than  the  others. 
There  is  scarcely  a  tribe  in  the  Northwest  which  does  not  have  one 
or  more  who  speak  Sioux  quite  fluently.  To  such  an  extent  is  the 
language  used  in  the  intercommunication  by  tribes  that  it  may  be 
considered  the  court  language  of  the  Northern  nations. 

From  (;ral  traditio.i,  pictured  and  written  history,  as  well  as 
fr(>m  the  stories  told  by  the  Sioux  and  Indians  of  the  surrounding 
tribes,  the  Lacotas,  or  Dakotas,  as  they  call  themselves,  readied  the 
limit  of  their  eastern  migration  when  they  inhabited  Northwestern 
AVisconsin  and  Eastern  Minnesota.  Imagination  and  conjecture 
have  placed  them  much  farther  east,  an<l  the  extent  of  this  is  so 
shown  in  a  little  jjamphlet  ])ublished  by  Mi.  A.  W.  Williamson,  that 
I  make  the  following  extract : 

"This  paper  is  a  preliminary  rssult  of  my  fatlier's  dying  request 
to  complete  an  article  he  was  preparing,  showing  that  the  Dakotas 
are  of  European  origin.  Some  fragments  as  to  m)\  lology  and  tra- 
dition I  hojie  at  a  future  time  to  publish.  I  close  by  giving  the 
ron(  lusions  to  which  he  was  Ic'  >y  forty-five  years  of  observation. 
Dictating  these  vas  his  last  work  before  he  went  to  his  home  above. 

"Concerning  the  origin  uf  tiie  Dakotas  and  those  speaking  kin- 
dred languages :  Their  a.uestors  laiiied  on  this  continent  near  the 
(lulf  of  St.  Lawrence  about  the  san^e  time,  [jrobably  at  least  three 
thousand  years  ago.  The  Dakotas  were  and  continued  to  be  on  the 
north  side  of  the  St.  Lawrence  and  great  lakes,  and  the  climate  being 
unfavorable  to  agriculture,  soon  abandoned  it,  anil  depended  for  sub- 
sistence wholly  on  the  chase  and  fishing.  'I'hus  they  had  no  per- 
manent villages,  and  as  there  was  no  allotment  of  the  territory  to 
any  part  of  the  peojjle,  all  hunted  freely  iver  every  part  of  the  terri- 
tory the  entire  tribe  cotdd  defend  and  hold  as  their  own,  wliich 
<  luised  frequent  intercourse.  Besides,  at  certain  seasons  of  the  year, 
tliey  would  assemble  at  the  best  fishing-grounds,  and  there  remain 


344 


SIOUX. 


for  weeks  together.  These  all  continued  to  speak  the  same  language. 
At  some  remote  period  the  most  westerly  portion  reached  and  en- 
tered the  prairies,  whence  their  name  Titon, — dwellers  on  the  prairies. 
From  that  time  their  mode  of  life  changed,  the  buffalo  became  a 
chief  part  of  tneir  game,  they  ceased  to  have  much  intercourse  with 
their  eastern  neighbors,  and  so  developed  a  dialect  which  differs 
from  the  Santee  and  Yankton  far  more  than  they  differ  from  ea(  h 
other,  and  from  the  Assinniboine.  As  it  is  certain  that  the  separa- 
tion of  the  Assinniboines  must  have  taken  place  nearly  three  hundred 
years  ago,  and  perhaps  yet  more  remotely,  and  as  the  Assinniboines 
have  been  wholly  separated,  the  Titons  but  partially,  I  think  tliat 
this  separation  could  not  liave  been  less  than  six  hundred  years  ago, 
and  was  probably  much  more  remote. 

"  As  was  said  before,  I  think  the  tribes  speaking  kindred  languaj,'cs 
were  south  of  the  St.  Lawrence  River,  'i'hey  doubtless  found  t'u 
coasts  of  New  England  occupied  by  the  Algonquins  or  others,  who 
would  not  suffer  the  intruders  to  remain  near  the  valuable  fisheries. 
'I'liey  had  prol)ably  lost  very  little  of  the  knowledge  of  agriculture 
whi<h  their  fathers  had  brought  from  Europe  when  they  reached  the 
valley  of  the  Ohio  River.  Here,  finding  a  beautiful  agricultural 
country,  they  settled  in  villages  and  built  the  mounds  and  earth-works 
con(  crning  whose  origin  there  has  been  so  nuich  speculation.  The 
extent  of  these  works  is  such  as  to  show  that  the  builders  must  have 
lived  chiefly  by  agriculture,  for  it  would  be  impossible  for  hunters  to 
subsist  at  one  ])oint  the  number  of  men  sufficient  to  build  or  hold 
them.  Many  have  asserted  that  these  mounds  must  hive  been  built 
by  a  different  and  superior  race,  because  none  of  the  Indians  found 
jji  this  countiy  by  our  ancestors  had  skill  to  construct  them,  iii't 
this  has  no  foundation  in  fact.  The  Indians  have  as  much  con- 
structive talent  as  ourselves.  If  they  did  not  build  better  houses  it 
was  because  they  felt  no  need  of  theui.  None  of  our  best  mechanics 
can,  with  the  Indian's  tools,  make  a  dug-out  canoe  nearly  as  good  as 
the  Santees  livinp  .>n  the  Mississippi  made  thirty  years  ago,  and  very 
few  of  them  (an,  with  -is  best  tools  and  the  Indian's  canoe  for  a 
model,  equal  •(.  The  Indians,  in  like  manner,  excel  in  making 
arrows,  as  may  be  seen  by  any  one  who  witnesses  the  whole  process. 
I  have  no  douot  that  the  Inclians  of  Dakota  slock  who  lived  in  the 
Ohio  Valley  possessed  the  recpiisite  skill  to  construct  any  earth-works 
and  motnids  found  in  that  State.  These  villages  being  widely  scat- 
tered, and  those  inhabiting  them  living  by  agri'uUure,  they  had  bttlc 
intercourse  with  each  other,  an'l  ;iius  arose  the  various  kindred  lan- 
guages. The  development  of  thes  languages  must  have  occu|)ie(l 
at  least  one  thousand  years,  and  probablv  very  much  longer,  unless 
we  suppose  that  they  were  soparatetl  into  strongly-marked  dialec  ts 
before  they  reached  the  Ohio  Valley,  which  does  not  seem  to  me  to 
be  probable. 

"At  some  remote  period,  probably  about  the  time  of  Colmnbus's 
discovery  of  America,  the  Algontpjins  or  Iroquois  began  a  war  ul 
extermination  against  these  iid\abitants  of  Ohio.    Hunters  have  evei 


SIOUX. 


345 


been  prone  thus  to  war  on  their  agricultural  neighbors,  and  unless 
the  latter  have  a  well-organized  government,  seldom  fail  to  be  the 
victors.  The  contest  was  probably  a  long  and  severe  one,  and  many, 
perhaps  much  the  greater  part  of  the  mound-builders,  were  slain. 
Their  enemies,  finding  them  no  more,  naturally  supposed  that  they 
were  exterminated,  yet  many  of  them  escaped  to  the  west.  The 
Winnebagoes  removed  to  the  west  shore  of  Lake  Michigan,  where 
their  persecutors  probably  never  found  them.  The  lowas  and  Otoes 
fled  to  tlie  prairies  of  Illinois,  where  they  built  many  earth  houses, 
the  ruins  of  which  still  remain,  and  may  be  seen  by  examination  to 
have  once  been  human  dwellings.  Satisfactory  reasons  could  be 
given  for  the  difference  in  size.  Tiie  Omahas,  Osages,  and  other 
Southern  bands  migrated  to  the  southwest  of  the  Missouri,  and  when 
first  visited  by  wiiite  men  were  living  in  earth  houses,  the  ruins  of 
which  are  now  similar  to  many  of  the  mounds  in  Ohio." 

In  justice  to  the  a.ithor,  it  must  be  noticed  that  he  observes  "con- 
cerning th »  origin  cf  the  Dakotas,  and  those  speaking  kindred  lan- 
^uages,^^  The  ear'iest  reliable  history,  as  I  have  stated,  locates  the 
villages  of  the  Sioux  proper  on  the  lakes  and  streams  near  the  head- 
waters of  the  Mississippi  River.  Powerful  and  war-loving,  they  waged 
buccessfiilly  offensive  and  defensive  warfare  against  the  surromuling 
tribes,  until  the  Algoncpiins,  with  the  assistance  of  the  French, 
l)ressed  them  to  the  west  and  south.  There  seems  little  doubt  but 
til.  t  many,  if  not  all  of  them,  in  olden  times  used  the  dirt  lodges  in 
thv  ,  '•manent  villages,  something  after  the  manner  of  the  Mandans, 
I'a.  1,  and  other  tribe..,  a  >d  had  their  cultivated  fields  near  them. 
In  their  early  intercourse  with  the  whites  they  were  generally  friendly, 
looking  upon  the  pi.Ie-faces  at  first  in  superstitious  awe,  and  then 
hailed  them  as  benefactors  vho  brought  to  their  people  many  useful 
and  ornamental  articles.  The  officers  of  the  Northwest  Ywx  C'ompany 
bore  testimony  to  their  uniform  friendship,  and  stated  tliat  it  was  the 
boast  of  the  Sioux  in  every  council  for  thirty-five  years  that  tl'.eir 
hands  had  not  been  stained  with  the  blood  of  the  white  man,  but 
the  seemingly  inevitable  irritation  which  ensues  untler  our  system 
when  savagery  and  civil'  .ation  are  broiighL  in  contact  was  realized, 
and  to  many  of  these  people  every  while  man  became  a  foe,  and 
every  white  woman  legitimate  i>rey.  This  feeling  culminated  in 
what  were  known  as  tlit  Spirit  Lake  massacre  in  1857,  and  the  Min- 
nesota massacre  in  1862,  the  latter  of  which,  in  extent,  brutality, 
beastly  atrocities,  and  sickening  mutilations,  scarcely  finds  a  pirallel 
in  the  whole  history  of  our  border  warfare.  The  Sioux  had  just  cause 
for  complaint,  but  their  fiendish  action  wiped  out  all  sympathy  for 
the  wrongs  they  had  suffered. 

In  mental,  moral,  and  physical  qualities  I  consider  the  Sioux  a 
little  lower,  but  still  nearly  equal  to  the  Cheyennes,  and  the  Tetons 
are  the  superior  branch  of  the  family.  In  some  of  their  customs  and 
beliefs  the  Eastern  bantis  differ  from  the  Western  as  much  as  they 
differ  from  other  tribes.  The  Western  bands  do  not  have  the  same 
custom  of  naming  their  children,  which  with  those  of  the  East  is  to 


mmm^^^ 


J;*. 

I* 


346 


SIOUX. 


call  the  first-born  son  Cliaske,  the  second  Hirpani,  the  third  H'l- 
peda,  the  fourth  Chatun,  the  fifth  Harka.  The  first-born  daughter  is 
called  Winona,  the  second  Harpen,  the  third  Harpstina,  the  fourth 
Waska,  the  fifth  Weharka.  Sometimes  these  names  are  retained 
through  life.  A  close  study  of  different  Indian  tribes  has  convinced 
me  that  all  people  in  the  same  plane  or  period  of  savagery  or  bar- 
barism possess  about  the  same  ideas  of  religious  worship,  and  are 
greatly  alike  in  other  respects.  Of  course,  climate,  food,  and  occu- 
pation cause  many  ])hy;-.ical  and  mental  characteristics,  but  still  the 
barbarian  of  the  North,  dwelling  in  his  house  of  ice  and  subsisting 
on  oils  and  fats,  is  not  so  very  different  from 'the  barbarian  of  the 
South,  who,  basking  in  the  sunshine,  needs  no  house,  and  subsists  on 
the  tropical  fruits  with  which  nature  bounteously  supplies  him. 

The  Sioux  were  a  very  numerous  and  powerful  people,  and  had 
they  possessed  a  greater  and  closer  community  of  interests  they 
would  have  been  able  to  have  dictated  terms  to  the -surrounding 
tribes,  and  oftered  a  more  dangerous  resistance  to  the  advance  of  our 
western  civilization  ;  but  the  Santees  and  Yanktons  were  latterly  only 
anxious  to  repel  the  advance  of  the  Ojibvvays,  preserve  the  lands  of 
their  forefathers,  and  continue  in  the  old  life;  while  the  Tetons 
were  restless  hordes,  drifting  about  on  the  vast  prairies  beyond,  sub- 
sisting mainly  on  the  buffalo.  They  were  the  typical  Plains  Indians, 
and  with  them  the  sign  language  grew  into  a  more  perfect  develojj- 
nient  than  with  any  other  branch  of  the  Sioux  family.  Their  mode 
of  life  developed  them  physically  and  mentally,  and  being  beyond 
the  reach  of  missionaries,  their  old  religious  beliefs  were  better  pre- 
served. In  their  organization  of  soldier  bands — in  fact,  what  might 
be  called  their  form  of  government  both  in  peace  and  war — they  were 
also  superior  to  the  Eastern  bands. 

With  this  tribe,  as  with  many  others,  the  position  of  chief  was 
not  necessarily  inherited  or  secured  through  election.  (See  Chiek.  ) 
Their  laws  and  ceremonies  for  the  preservation  of  the  chastity  of 
the  women  were  severe,  searching,  and  comprehensive  ;  but  it  would 
appear  that  except  in  cases  of  adultery  tiie  man  was  not  liable  to 
punishment.  Among  some  bands  the  "virgin  feast"  was  held  an- 
nually, and  all  the  unmarried  females  of  the  camp  were  subjected  to 
this  test  of  virtue.  With  others,  any  girl  whose  reputation  had  been 
assailed  by  slander  could  demand  that  tlie  sacred  fires  be  lighted  (at 
these  feasts  it  was  customary  to  light  or  make  a  new  fire,  either  by 
friction  or  with  flint  and  steel),  and  that  the  accusers  be  brought  to 
the  sacred  circle  and  the  truth  or  falsity  of  the  accusation  estal)- 
lished.  The  accused  was  allowed  to  testify  in  her  own  behalf,  and 
it  is  stated  that  on  one  occasion,  among  the  Santee  Sioux,  a  maidt  li 
having  been  falsely  accused  by  a  young  man  of  the  tribe,  took  tiu- 
following  oath:  "  Hear  me,  Spirit  of  Good,  in  Thy  presence  and 
in  that  of  all  these  present,  I  pronounce  this  man  a  baseful  liar,  and 
whichever  of  us  has  this  day  desecrated  by  falsehoods  this  sacrt'd 
circle,  dedicated  to  virtue,  may  the  curse  of  that  Spirit  rest  upon  ilio 
family  of  the  liar;  may  they  sicken  and  die  one  by  one.     By  thii 


SIOUX.  .   .  347 

knife,  emblem  of  retribution,  I  ask  may  they  be  stricken  frorn  earth, 
and  may  the  cause  of  this  linger  to  the  last  and  perish  miserably." 
Tiiose  who  were  not  able  to  vindicate  th^-ir  honor  were  fre<iuently, 
for  the  time,  abandoned  to  the  lusts  of  the  camp  ;  but  many  of  these, 
after  being  thus  brutally  debauched,  became  respectable  wives  and 
mothers.  The  law,  apparently  growing  out  of  public  opinion,  whicli 
prohibits  the  marriage  of  blood  relatives,  is  strictly  enforced  ;  but  so 
far  as  I  have  been  able  to  learn  there  is  no  division  of  the  tribe  into 
gens  as  explained  by  Mr.  Morgan.  Blood  relationship  was,  however, 
only  kej)!  by  oral  tradition. 

The  mythology  of  the  Sioux  is  not  very  extensive,  and  va?"ies  with 
the  different  bands  much  accordinr  to  the  visions,  vagaries,  and 
innginations  of  the  medicine-men,  wliu  manufacture  stories  to  please 
their  own  i)eople  or  satisfy  the  cravings  of  some  enthusiast  of  the 
white  race  who  may  be  gleaning  the  fields  of  the  savage.  It  is  safe 
to  say  that  nearly  all  their  myths  have  now  become  greatly  colored, 
— seriously  entangled  with  the  stories  told  them  by  the  missionaries 
and  others. 

The  Commissioner  of  Indian  Affairs,  in  his  report  for  1881,  gives 
the  following  as  the  population  of  the  Sioux  at  the  different  agencies  : 

IN   MONTANA,   AT   FORT   I'ECK   AGENCY. 

AssinalH)ines 1413 

Yanktonnnis  Sioux    ........         4^14 

Total 6227 

FORT    Illil.KNAl"   AGENCY. 

AssinaI)oi«es 900 

IN    NEIIRASKA,  AT   SANTIOK  AGENCY. 

Santee  Sioux     . 767 

Santee  Sioux,  at  riaiulrcau,  Dakota  Territory    .         .         .  306 

Total 1073 

IN    DAKOTA — CHKYENNK    RIVKR    A(;ENCY. 

niackfeet  Sioux 259 

Sans-Arc  Sioux 346 

Minin-'conjou  Sioux 537 

Two-Kettle  Sioux 759 

Total 1901 

CROW   CREEK    AGENCY. 

Yanktonnais  Sioux    .  1061 

devil's   LAKE  AGENCY. 

Sisscton  Sioux 43a 

Wah])etf)n  Sioux .  403 

Cut- Head  Sioux 24I 

Total 1066 

LOWER   BRl'Lfe   AGENCY. 

Lower  Uruli  Sioux 1 509 


SISTER—SISTER-  INLA  fV. 

riSE   RIDGE  AGENCY. 


Ogalalla  Siuux 


ROSEBUD   AGENCY. 


Rnil6  Sioux 
I,i>afer  Sioux     . 
Wahziiliz.ih  Sioux 
TwD-Keilk'  Sioux 
Northern  Sioux 
Mixed  Sioux     . 

Total 


SISSETON  AGENCY. 
Sisseton  and  Wahpeton  Sioux 

STANDING   ROCK   AGENCY. 
I,o\vt'r  Yanktonnais  Sioux 
Upper  Yanktonnais  Sioux 
IJlackleet  Sioux         ..... 
Unca])apa  Sioux        ..... 


Hostile  Indians  added  July  28, 1881  (surrendered  from  those 
who  tied  north  of  frontier  line  in  1876-77) : 

Minnecoiijou  Sioux  ....... 

Urule  Sioux       ......... 

Sans-Arc  Sioux  ........ 

Uncapapa  Suuix        ........ 

Oj^'alaila  Sioux  ........ 

Ulackfcet  Sioux         ........ 


Total 


YANKTON   AGENCY. 


Yankton  .Sioux 


7202 


3566 
1564 
1 164 

384 
500 
520 

7698 


1377 


89s 

493 
728 

521 


753 
170 

524 
703 
556 
107 

545° 
1998 


Making  a  grand  total,  including  the  Assinaboines,  of  .         ,      37,462 

These  Indians  are  nearly  all  what  are  called  blanket  or  wild  In- 
dians, supported  by  Government  at  their  different  agencies.  Some 
of  them  have  made  feeble  efforts  at  agriculture,  a  few  have  stock 
cattle,  and  some  of  the  children  arc  sent  to  school,  but  the  great 
mass  are  scarcely  any  further  atlvanced  in  civilization  than  they  wca 
when  they  firsit  met  the  white  rare. 

Sister.  Make  sign  for  Female,  and  then  place  the  tips  of  ex- 
tended index  and  second  finger  against  lips,  extended  fingers  hori- 
zontal and  backs  up,  other  fingers  and  thumb  closed  ;  move  the 
hand  horizontally  several  inches  to  front.     (See  Kinship.) 

Deaf-iTiutes  make  sign  for  Female,  and  then  join  index  fingers  as 
in  Indian  sign  for  Marry. 

Sister-in-Law.     Make  signs  for  Brother,  for  His,  and  for  Wii  k. 

Deaf-mutes  make  sign  for  Sister,  and  then  place  spread  thumb 
and  index  of  right  hand  against  left  palm,  left  hand  in  front  of 
body,  fingers  extendeil,  touching,  and  pointing  to  front. 


Sir—SLOH'. 


349 


Sit.  Hold  closed  right  hand  in  front  of  and  a  little  lower  than 
right  shoulder,  back  of  hand  about  to  right ;  move  the  hand  down- 
wards several  inches.  This  is  also  used  for  resting,  stopping,  to  be 
at  a  place,  abide,  stay,  remain,  etc. 

Deaf-mutes  use  the  extended  right  hand,  back  up,  fingers  pointing 
to  front.     Sometimes  they  use  both  hands. 

Skunk.  Represent  height  of  animal ;  then  hold  right  hand,  back 
to  rear,  little  to  right  of  right  shoulder,  index  finger  curved,  others 
and  thumb  closed ;  move  the  hand  to  front  several  inches  by  gentle 
jerks;  then  make  sign  for  Stink. 

Sometimes  the  following  is  made,  instead  of  the  curved  index, 
which  represents  the  manner  of  carrying  the  tail,  viz. :  Hold  ex- 
tended left  hand,  back  up,  in  front  of  body,  fingers  pointing  to 
front ;  draw  the  tips  of  extended  first  and  second  fingers  of  right 
hand,  back  to  front,  pointing  to  front  and  downwards,  others  and 
thumb  closed,  from  ends  of  left  fingers  to  rear,  over  the  back  of  left 
hand  ;  then  point  to  something  white.  This  represents  the  white 
stripes  on  back  of  animal. 

Deaf-mutes  indicate  a  little  animal  that  stinks;  some  indicate  this 
by  drawing  tips  of  index  and  second  finger  up  over  face  and  top  of 
head. 

Sled.  Hold  the  hands,  backs  down,  in  front  of  body,  same 
height,  equally  advanced,  and  several  inches  apart,  index  fingers 
curved,  other  fingers  and  thumbs  closed  ;  move  the  hands  simulta- 
neously to  the  front, — represents  the  runners  of  the  vehicle. 

Deaf-mutes  use  the  same  sign. 

Sleep.  Bring  the  extended  hands,  backs  down,  with  a  sweep,  so 
as  to  lower  them  slightly  into  the  following  position :  left  hand  in 
front  of  right  breast,  fingers  pointing  to  right,  right  hand  several 
inches  to  right  of  left,  fingers  pointing  to  front  and  right,  and  as  the 
hands  are  lowered  to  this  position,  incline  the  head  to  riglit.  Some- 
times tiie  right  hand  is  held  nearer  the  head,  and  with  those  not 
conversant  with  gesture  speech,  tlie  head  is  inclined  to  right,  and 
rests  on  right  palm. 

Deaf-mutes  carry  open  hand  to  front  of  face,  palm  towards  and 
near  it,  incline  the  head  slightly  to  front,  close  the  eyes,  and  partially 
close  the  hand.  They  also  sometimes  incline  the  heatl  to  right,  and 
rest  side  on  palm  of  right  hand. 

Sleep  (With).  Make  sign  for  Sleep  (above)  and  for  With  ;  or  if 
with  a  female,  place  the  palm  of  extended  right  index  on  let"t,  left 
hand  Ixick  down,  fingers  pointing  to  front. 

Deaf-mutes  use  the  same  signs;  i.f.,  Sleep  and  With. 

Slow.     Make  sign  for  Wait,  or  signs  for  Fast  and  No. 

In  speaking  of  a  village,  or  party  moving  slowly,  indicate  many 
camps, — move  a  little  distance  and  then  camp.  Some  metaphor  is 
usually  employed  ;  languid  or  slow  gestures  also  indicate  the  slow 
movement.  For  a  slow  pony  I  have  seen  gestures  made  to  denote 
whipping  same,  and  he,  instead  of  going  forward,  nearly  stops,  with 
a  tendency  to  lean  back. 


35° 


SAfA  L  L—SMA  LLPOX. 


Small.  If  an  animal,  indicate  the  height.  In  such  sentences  as 
"  a  small  number  of  lodges,"  small  quantity  of  anything,  make  sign 
for  Few. 

Deaf-mutes  bring  the  hands  near  each  other  in  front  of  body. 

Smallpox.  Conception  :  Marks  made  by  the  disease.  Compress 
and  curve  the  right  hand,  and  tap  the  face  and  chest,  sometimes 
adding  Smkll  and  Had, 

Deaf-mutes  use  the  same  signs. 

The  Northern  Cheyennes  claim  that  they  never  had  the  disease, 
but  many  were  swept  away  by  the  cholera  in  1849. 

Mr.  F.  F.  Girard  told  me  that  in  1852  or  1853  he  went  np  the 
Missouri  River  from  Uerthold  to  Fort  Union  (mouth  of  the  Yellow- 
stone). He  passed  an  Assinaboine  camp  of  some  three  hundred 
lodges.  They  told  him  that  they  then  had  the  smallpox  in  camp. 
In  the  spring  he  returned  and  found  this  camp  literally  a  camp  of  the 
dead  ;  not  one  had  escaped  the  scourge. 

I  have  heard  many  sickening  stories  told  of  the  ravages  made  by 
this  disease.  The  Shoshones  and  Bannacks  said  they  suffered  from 
it  some  thirty  years  ago  ;  they  moved  to  Bear  River,  wiiere  the 
disease  appeared  in  the  s|)ring,  and  by  the  fall  nearly  one-half  of  the 
entire  camp  had  perished.  I  was  told  at  the  Blackfeet  Agency  that 
it  was  some  forty  years  since  they  had  the  smallpox,  which  they 
caught  from  the  whites  at  Fort  Benton.  The  people  there  sent  the 
Indians  word  not  to  come  in,  but  they  had  no  other  place  to  go  to 
trade,  and  went.  As  a  result,  the  Piegans,  who  formerly  numbered 
thirteen  or  fourteen  bands,  each  as  large  as  their  entire  number  now, 
were  nearly  swept  away.  Some  bands  came  out  of  this  awful  ordeal 
with  only  one  or  two  families.  Their  treatment  for  it,  as  well  as  the 
kindred  diseases,  "chicken-pox"  and  "  measles,"  is  almost  certain 
death,  viz.,  hot  steam  bath  and  then  a  plunge  into  cold  water. 
With  such  treatment,  living  in  filth  and  exposed  to  cold  winds,  it  is 
little  wonder  that  they  were  nearly  wiped  out  of  existence. 

Professor  Schoolcraft  speaks  of  this  scourge  as  follows:  "No 
disease  which  has  been  introduced  among  vhe  tribes  has  exercised 
so  fatal  an  influence  upon  them  as  the  smallpox.  Their  physicians 
have  no  remedy  for  it.  Old  and  young  regard  it  as  if  it  were  the 
plague,  and,  on  its  appearance  among  them,  blindly  submit  to  its 
ravages. 

"This  disease  has  appeared  among  them  periodically,  at  irregular 
intervals  of  time.  It  has  been  one  of  the  prominent  causes  of  their 
depopulation.  Ardent  spirits,  it  is  true,  in  its  various  forms,  has, 
in  the  long  run,  carried  a  greater  number  of  the  tribes  to  their 
graves  ;  but  its  effects  have  been  comparatively  slow,  and  its  victims, 
though  many,  have  fallen  in  the  ordinary  manner,  and  generally 
presented  scenes  less  revolting  and  striking  to  the  eye. 

"This  malady  swept  through  the  Missouri  Valley  in  1837.  It  first 
appeared  on  a  steamboat  (the  St.  Peter's),  in  the  case  of  a  mulatto 
man,  a  hand  on  board,  at  the  Black-Snake  Hills,  a  trading-post, 
sixty  miles  above  Fort  Leavenworth,  and  about  five  hundred  miles 


SMALLPOX. 


351 


above  St.  Louis.  It  was  then  supposed  to  be  measles,  hut,  by  the 
time  the  boat  reached  the  Council  Bluffs,  it  was  ascertained  to  be 
smalIi)ox,  and  had,  of  course,  been  communicated  to  many  in  whom 
tlie  disease  was  still  Intent.  Every  precaution  appears  to  have  been 
taken,  by  sending  runners  to  the  Indians,  two  days  ahead  of  the 
boat ;  but,  in  spite  of  these  efforts,  the  disease  spread.  It  broke  out 
among  the  Mandans  about  the  15th  of  July.  This  tribe,  which  con- 
sisted of  sixteen  hundred  persons,  living  in  two  villages,  was  reduced 
to  thirty-one  souls.  It  next  attacked  the  Minnetarees,  who  were 
living  in  that  vicinity,  and  reduced  that  tribe  from  one  thousand  to 
al)out  five  hundred.  The  Arickarees,  numbering  three  thousand 
souls,  were  diminished  to  some  fifteen  hundred. 

"  Tiie  disease  j)assed  from  these  to  the  Assinaboines,  a  powerful 
tribe  of  nine  thousand,  living  north  of  the  Missouri,  and  ranging  in 
tiie  plains  below  the  Rocky  Mountains,  towards  Red  River  of  Hud- 
son Hay,  whole  villages  of  whom  it  nearly  anniliilated.  This  tribe 
had  their  principal  trade  with  Fort  Union,  at  the  mouth  oi  the 
Yellowstone. 

"The  Crows,  or  Upsarokas,  extending  west  from  this  point  across 
the  plains  to  the  Rocky  Mountains,  who  were  estimated  at  three 
thousand  strong,  shared  nearly  the  same  fate,  and  lost  one-third  of 
tlieir  numbers. 

"It  then  entered  and  spent  its  virulence  upon  the  great  nation  of 
the  Blackfeet,  who  are  known  under  the  various  names  of  Blood  In- 
dians, Piegans,  and  Atsinas.  They  have  been  estimated  at  tiiirty 
thousand  to  fifty  thousand.  The  inmates  of  one  thousand  lodges 
wore  destroyed.  The  average  number  in  a  lodge  is  from  six  to  eight 
persons. 

"Granting  everything  that  can  be  asked  on  the  score  of  excite- 
ment and  exaggeration,  not  less  than  ten  thousand  persons  fell  be- 
fore tliis  destroying  disease  in  a  few  weeks.  An  eye-wiiness  ot  this 
scene,  writing  from  Fort  Union  on  the  27th  of  November,  1S37, 
says,  'Language,  however  forcible,  can  convey  but  a  faint  idea  of 
tlie  scene  of  desolation  whicli  the  country  now  presents.  In  wiiat- 
ever  direction  you  turn  nothing  but  sad  wrecks  of  mortality  meet 
the  eye  ;  lodges  standing  on  every  hill,  but  not  a  streak  of  smoke 
rising  from  them.  Not  a  sound  can  be  heard  to  break  the  awful 
stillness,  save  the  ominous  croak  of  ravens  and  the  mournful  howl 
of  wolves,  fattening  on  the  human  carcasses  that  lie  streweil  around. 
It  seems  as  if  the  very  genius  of  desolation  had  stalked  through  the 
prairies  and  wreaked  his  vengeance  on  everything  bearing  the  shape 
ol  humanity.*  " 

Another  writer  says,  "  Many  of  the  handsome  Arickarees,  who 
had  recovered,  seeing  the  disfiguration  of  their  features,  committed 
suicide,  some  by  throwing  themselves  from  rocks,  others  by  slabbing 
and  shooting.  The  prairie  has  become  a  graveyard  ;  its  wild  flowers 
hloom  over  the  sepulchres  of  Indians.  The  atmosphere,  for  miles, 
is  poisoned  by  the  stench  of  the  hundreds  of  carcasses  unburied. 
The  women  and  children  are  wandering  in  groups,  without  food,  or 


35» 


SMELL— SMOKE. 


howling  over  the  dead.  The  men  are  flying  in  every  direction. 
The  proud,  warlike,  and  noble-looking  Blackfeet  are  no  more. 
Their  deserted  lodges  are  seen  on  every  hill.  No  sound  but  the 
raven's  croak  or  the  wolfs  howl  breaks  the  solemn  stillness.  The 
scene  of  desolation  is  appalling,  beyond  the  power  of  the  imagina- 
tion to  conceive.'  " 

SmeU.  Bring  the  right  hand,  back  nearly  up,  in  front  of  lower 
part  of  face,  first  and  second  fingers  extended,  separated,  nearly 
horizontal,  and  pointing  towards  face,  tips  close  to  chin  ;  move  the 
hand  upwards,  mostly  by  wrist  action,  nose  passing  between  tips. 

Deaf-mutes  pass  the  palmar  surface  of  the  extended  finger  of  right 
hand  from  above  down  over  and  close  to  nose  and  mouth,  fingers 
pointing  to  left. 

Smoke.  For  distant  smoke,  like  a  signal-fire  smoke,  make  sign  for 
Fire,  and  continue  raising  hand  till  higher  than  head. 

For  smoke  in  a  lodge  or  house,  make  signs  for  Fikk,  for  Bad,  and 
bring  extended  and  separateii  fingers  iw^K  thumbs,  backs  out,  in 
front  of  and  little  above  eyes;  lower  hanils  slightly,  ami  bring  tiieni 
a  little  closer  to  face  than  in  Fog.  This  is  also  used  for  a  smoky 
atmosjjhere, — one  cannot  see  well  through  it. 

Deaf-mutes  give  a  rotary  motion  to  the  hands,  one  about  the  other, 
as  they  are  raised  from  a  position  about  in  front  of  waist,  hands 
open,  fingers  slightly  separated. 

Smoke.  (To  smoke  a  pijie  )  Hold  closed  left  hand,  back  to  left, 
in  front  of  body ;  bring  palm  of  extended  right  hand  about  tiirce 
inches  over  left  hand,  antl  strike  with  this  palm  left  index  and  thumb 
briskly  two  or  three  times,  then  make  sign  for  Pipe.  This  really 
means  fill  up  the  pipe. 

Deaf-mutes  make  their  sign  for  Pipe,  and  then  make  motion  with 
lips  and  cheeks  as  though  puffing  at  same. 

Indians  have  no  salutation  like  ouns  on  meeting  or  separating,  hut 
it  is  the  custom  with  many  tribes  to  say  on  mee'.ing,  "  Fill  the  pipe  ; 
let  us  smoke."  There  are  few  people  who  smoke  as  much  as  the  Plains 
Indians,  and  certainly  few  who  give  to  it  in  so  great  a  measure  a  re- 
ligious character,  making  of  it  a  social  pleasure  a;id  prizing  it  highly 
and  sacredly  as  a  mark  of  friendship.  We  are  told  that,  "  in  tiie 
belief  of  the  ancient  worshippers,  the  Great  Spirit  smelled  a  sweet 
savor  as  the  smoke  of  the  sacred  plant  ascended  to  the  heavens ;  and 
this  homely  implement  of  modern  luxury  wa'">  in  their  hands  a  sacred 
censer,  from  which  the  hallowed  vapors  rose;  as  fitting  propitiatory 
odors  as  that  which  perfumes  the  awful  precincts  of  the  cathedral 
altar  amidst  the  mysteries  of  the  church's  high  and  holy  days." 

As  I  have  stated,  the  Indians  of  the  majority  of  the  tribes,  on  the 
slightest  provocation,  seem  to  crystallize  into  a  circular  group  seated 
on  the  ground.  If  the  circle  is  large,  more  than  ten  or  twelve,  two 
or  more  pipes  are  used.  Suppose  a  group  of  six  or  eight ;  the  pipe 
is  filled  and  passed  to  the  medicine-man,  if  there  be  one  in  the 
group,  if  not,  then  to  the  eldest  or  acknowledged  headman,  who 
lights  it,  takes  a  whiff  or  two,  then  points  the  tube  or  stem  to  the 


SMOOTH—SOAP. 


353 


God  or  force  in  nature  which  he  wishes  to  propitiate  or  supjjlicate, 
accompanying  tlie  movement  frequently  witli  an  oral  petition  ;  then 
points  tlie  stem  towards  tlie  eartli,  and  perhaps  to  i\\Q  four  winds; 
then  the  pipe  is  passed  around,  each  man  making  his  prayer  by  point- 
ing the  stem  as  in  the  first  case  ;  the  pipe  is  handed  back  to  the  right, 
and  not  smoked  on  the  passage.  The  pipe  is  pointed  to  the  earth, 
that  it  may  hold  them  good  and  strong;  to  the  "  four  corners,"  that 
no  harsh  winds  may  blow  against  them,  meaning  not  only  the  phys- 
ical action  of  storms,  but  trouble  and  distress;  to  the  sun,  that  they 
may  have  light  to  sec  their  way  clearly  ;  the  sun  is  specially  smoked 
to  just  before  going  to  war,  that  they  may  see  their  way  clearly,  so 
as  to  avoid  danger  and  death.  All  of  these  motions  are  not  made 
each  time  they  smoke,  but  some  of  them  are.  The  Chippewas  do 
not  pass  the  pipe  in  smoking,  unless  in  making  peace  or  some  other 
impressive  ceremony;  socially,  each  man  has  his  separate  pipe. 

The  Bannacks  and  Snakes  do  not  smoke  nearly  as  much  as  the 
Plains  Indians,  many  only  cigarettes  after  eating,  and  some  take  a 
smoke  just  before  going  to  sleep.  The  Utes  also  use  cigarettes  more 
than  they  do  i)ipes. 

Smooth.  Make  sign  for  Pkairie,  and  to  emphasize  add  signs  for 
Rock  or  Bi-uff,  and  All  Gone,  or  Wiped  Out. 

Deaf-mutes  rub  back  of  extended  left  hand  with  palmar  surface  of 
fingeis  of  extended  right. 

Snake.  Conception  :  Motion.  Hold  right  hand,  back  to  right, 
in  front  of  right  shoulder,  about  height  of  waist,  first  and  second 
fingers  extended,  touching,  and  pointing  to  front,  others  and  thumb 
closed  ;  move  the  hand  several  inches  to  front,  and,  by  wrist  action, 
give  a  wavy,  sinuous  motion  to  extended  fingers.  Frequently  oidy 
tlie  index  is  extended. 

Deaf-mutes  give  a  rotary  motion  to  the  hand,  so  that  tips  of  ex- 
tended fingers  describe  a  spiral  curve,  and  on  terminating  movenient 
hold  the  extended  and  separated  fingers  pointing  to  front  and 
upwards. 

Snow.  Make  sign  for  Rain,  and  from  this  position  lower  the 
bands  some  inches,  backs  up,  fingers  touching  and  pointing  to  front, 
— falls  like  the  rain,  but  lies  on  the  ground. 

Speaking  of  snow,  a  Mandan  Indian  said  to  me  that  the  Gros 
Ventre  God  and  Mandan  God  had  a  dispute  about  this,  one  claim- 
ing that  it  was  better  to  have  it  always  pleasant  and  warm,  bright 
sunshine  and  flowers ;  but  the  other  said  no,  that  their  health  de- 
manded cold  weather ;  so  they  made  snow,  gave  us  moccasins,  and 
showed  us  how  to  make  all  our  clothing  to  protect  us  from  the  cold. 

Deaf-mutes  make  signs  for  White,  Rain,  and  lower  the  hands  very 
slowly  in  latter  gesture. 

Snow-shoe.  Trace  the  size  and  shape  with  index  of  right  hand ; 
make  sign  for  Walk,  Snow,  and  Good. 

Deaf-mutes  indicate  a  long  Shoe,  Walk,  and  Snow. 

Soap.  Bring  hands  in  front  of  body,  and  rub  them  against  each 
other,  as  is  done  in  washing  them. 

23 


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354 


SOFT— SOLDIER. 


Deaf-mutes  indicate  size  of  cake,  and  then  make  same  sign. 

Soft.  (Sense  of  miry.)  Hold  left  hand,  back  to  front  and  left, 
well  in  front  of  right  breast,  index  and  thumb  curved,  forming  about 
half  of  a  horizontal  ellipse,  other  fingers  closed;  bring  closed  right 
hand  and  pass  it  from  above  downwards  through  this  ellipse  (con- 
sider the  right  arm  as  the  foreleg  of  an  animal,  and  let  left  thumb 
and  index  mark  off  the  extent  which  it  is  supposed  the  animal  does 
or  would  sink);  then  hold  right  hand  similarly  fixed  opposite  left 
breast,  and  execute  similar  movement  with  left  hand  and  arm. 

For  Soft  in  any  other  sense,  use  signs  for  Hard  and  No. 

Deaf-mutes  close  and  open  hands,  as  thpugh  pressing  something 
between  fingers  and  thumbs. 

Soldier.  The  conception  for  this  sign  seems  to  be  drawn  from 
several  gestures :  In  Line,  Bow,  Stout,  or  Strong,  holding  a  fiery 
horse.  Bring  closed  hands,  backs  up  and  slightly  to  rear,  well  in 
front  of  body,  hands  at  same  height,  equally  advanced,  touching  at 
thumbs  and  index  fingers  ;  separate  the  hands  several  inches,  carrying 
right  to  right  and  left  to  left. 

The  Crows  and  some  other  tribes  usually  make  the  sign  for  Hold. 
At  certain  times  the  members  of  an  Indian  village  are  forced  to  keep 
together,  held,  or,  as  they  say,  "soldiered,"  hence  this  sign. 

The  Berthold  Indians  touch  something  black  and  draw  palm  of 
extended  right  hand  from  left  to  right  across  lower  part  of  face.  In 
olden  times  these  Indians  had  a  police  force  regularly  detailed  to 
look  after  the  camp,  and  their  insignia  of  authority  was  the  blackened 
face. 

White  soldiers  are  sometimes  represented  as  Whites  with  a  peculiar 
visor  to  cap,  as  marching  in  column,  as  whites  with  sharp  instrument 
on  end  of  gun,  and  whites  who  fight. 

Deaf-mutes  hold  the  closed  hands  against  left  breast,  right  several 
inches  above  left. 

The  origin  of  the  word  ''  Cheyenne"  having  been  given  as  derived 
from  the  French  word  "  Chien,"  and  this  applied  to  a  tribe  of  In- 
dians, because  the  men  of  the  tribe  were  known  as  "dog-soldiers," 
and  the  organization  of  certain  tribes  into  phratries  and  gentes,  as 
given  by  Mr.  L.  H.  Morgan,  led  me  to  make  careful  inquiry  in 
regard  to  the  present  organizations,  and,  so  far  as  tradition  goes, 
what  had  been  the  form  of  government  in  times  past. 

Mr.  Morgan  broadly  asserts  that  the  plan  of  government  of  the 
American  aborigines  commenced  with  the  gens,  and  ended  with  the 
confederacy;  the  latter  being  the  highest  point  to  which  their  govern- 
mental institutions  attained.  It  gave  the  organic  series, yfrj/",  the 
gens,  a  body  of  consanguinity  having  a  common  gentile  name; 
second,  the  phratry,  an  assemblage  of  related  gentes,  united  in  a 
higher  association  for  certain  common  objects;  third,  the  tribe,  an 
assemblage  of  gentes,  usually  organized  in  phratries,  all  the  meml)ers 
of  which  spoke  the  same  dialect ;  d^\v\,  fourth,  a  confederacy  of  tribes, 
the  members  of  which  respectively  spoke  dialects  of  the  same  stock 
language. 


SOLDIER. 


355 


I  sign. 

ont  and  left, 

)rming  about 

closed  right 
ellipse  (con- 
et  left  thumb 
;  animal  does 

opposite  left 
d  arm. 

No. 
ig  something 

;  drawn  from 
lolding  a  fiery 
1  rear,  well  in 
I,  touching  at 
ches,  carrying 

ign  for  Hold. 
forced  to  keep 
is  sign, 
draw  palm  of 
rt  of  face.  In 
irly  detailed  to 
3  the  blackened 

with  a  peculiar 
arp  instrument 

t,  right  several 


Irnment  of  the 
;nded  with  tlie^ 
li  their  govern- 
[cries, //'^/',  tlie 
Igentile  name; 
united  in  a 
the  tribe,  an 
the  members 
leracy  of  tribes, 
Ithe  same  stock 


I  cannot  help  feeling  that  Mr.  Morgan's  careful  stucly  of  the  form 
of  government  of  the  Iroquois  League  colored  his  writings  in  regard 
to  all  other  Indians;  certain  it  is  that  no  trace  now  exists  of  such 
organization  among  many  of  the  Plains  Tribes.  The  very  nature  of 
the  warfare  carried  on  by  these  predatory  hordes  for  hundreds  of 
years,  as  well  as  the  character  of  their  social  gatherings,  prevented 
any  such  structure.  Among  the  larger  tribes,  like  the  Sioux  and  Co- 
manches,  we  find  several  different  bands  in  each  tribe  known  and 
recognized  under  the  tribal  name,  and  yet  specially  designated  by 
the  name  for  the  particular  band  ;  but,  all  the  men  being  warriors,  it 
seems  only  natural  that  we  should  here  find  a  special  crystallization, 
formed  through  necessity  and  pleasure.  There  were  many  influences 
at  work  which  gave  special  names  to  the  soldier  bands. 

The  Southern  Cheyennes  gave  me  the  following  six  bands  as  their 
organization:  ist,  Fox  ;  2d,  Dog;  3d,  Bow-String  ;  4th,  Bull ;  5th, 
Medicine-Lance;  6th,  Chief;  and  they  informed  me  that  the  prom- 
inence and  numbers  of  each  band  depended  in  a  great  measure  on 
the  leader.  For  instance,  the  Dog-Soldier  band  led  all  others  in 
1869,  but  when  "Tall  Bull,"  the  chief  of  this  band,  was  killed  by 
General  Carr's  command  in  the  spring  of  that  year,  this  band  de- 
clined in  prominence  and  numbers  from  that  time.  In  the  summer 
of  1868  "Roman  Nose"  led  the  Medicine-Lance  band,  and  this 
band  was  more  numerous  and  ranked  higher  in  bravery  than  any 
other;  but  he  was  killed  in  General  Forsyth's  fight  on  the  American 
Fork  of  the  Republican  River  in  1868,  and  then  this  band  lost  its 
prestige  and  wasted  away  in  numbers. 

The  Southern  Arapahoes  have  seven  bands:  ist,  Fox;  2d,  Fool- 
Dog,  or  Rattle;  3(1,  War-Club;  4th,  Medicine-  or  Crooked-Lance; 
5th,  Crazy,  or  Fool  band  (meaning  that  they  knew  or  paid  no  atten- 
tion to  danger);  6th,  Dog;   7th,  Old  Chief. 

The  Comanches  have  five  bands,  and  claimed  that  the  difference 
is  in  the  dances  prior  to  getting  up  a  war-party.  They  are  named  : 
ist.  Swift  Fox;  2d,  Gourd;  3d,  Raven;  4th,  Buffalo  Bull;  5th, 
Afraid-of-Nothing. 

The  Kiowas  have  five  bands  :  ist,  Raven  Soldiers  (black  leggings)  ; 
2cl,  Sheep;  3d,  Feather-Head;  4th,  Horse;  5th,  War-Club. 

The  Caddos  have  four:  ist,  VVolf;  2d,  Bear;  3d,  Panther;  4th, 
Beaver. 

The  Kiowa  Apaches  have  only  three  bands,  viz.  :  ist.  Big  Horse  ; 
2d,  Raven  ;  3d,  Swift  Fox. 

The  Sacs  and  Foxes  have  no  regular  soldier  bands,  but  claim  that 
long  ago  they  had  a  soldier  band,  which  camped  separately  from  the 
main  village. 

The  Arickarees  have  eight  bands,  viz.  :  ist.  Fox  ;  2d,  Thief;  3d, 
Basket;  4th,  Shaved-Head  (one  side  shaved);  5th,  Big  Dog;  6th, 
Bull;   7th,  Crow;  8th,  Black  Mouth. 

The  tribes  at  the  Flathead  Agency  seemed  to  have  a  very  meagre 
organization.  In  former  times  they  laimed  to  have  had  one  or  two 
men  called  "dog-soldiers,"  and  wh;.n  a  war-party  started  th^y  went 


3S6 


SON— SPOON. 


in  advance  of  the  rest  without  arms,  only  taking  their  medicine  and 
their  rattles.  As  the  old  Indian  who  told  me  the  story,  said, 
"  They  went  right  into  the  enemy's  camp  or  ranks,  and,  if  killed, 
the  rest  turned  back." 

It  was  claimed  that  they  also  had  a  band  of  club-soldiers,  forty 
or  fifty  in  a  tribe,  who  executed  the  orders  of  the  chief,  and  were 
apparently  a  police  force  to  preserve  order  in  the  camp  (my  inform- 
ant here  sang  for  me  a  beautiful  and  inspiriting  war-song,  suitable  for 
a  dog-soldier,  at  least  he  seemed  to  think  so). 

The  Eastern  b^.ids  of  Sioux  do  not  seem  to  have  a  very  perfect 
organization  of  soldier  bands.  The  Teton  Sioux  have  eleven  bands, 
viz.  :  ist.  Strong  Heart ;  2d,  Prairie- Dog  ;  3d,  Crow  (carry  a  lance)  ; 
4th,  White  Breast-Strap ;  5th,  Shield  ;  6th,  Night  Brave;  7th,  Night- 
Owl  Head-dress ;  8th,  Badger-mouth  Prairie-Dog ;  9th,  Tall  Brave ; 
loth.  Orphan;   nth.  Warrior. 

Son.     Make  signs  for  Parturition  and  Male. 

Deaf-mutes  make  sign  for  Male,  and  hold  hands  as  in  Born,  only 
a  little  lower. 

Sorrel.  Touch  something  yellow  in  color,  and  make  sign  for 
Little. 

Most  Indians  call  a  sorrel  horse  a  yellow  horse,  and  a  dun-colored 
the  color  of  an  elk. 

Deaf-mutes  use  the  same  signs. 

Sour.  Touch  tongue  with  tip  of  extended  index  of  right  hand 
and  make  sign  for  Bad. 

Deaf-mutes  touch  tongue  and  assume  a  scowling  expression  of 
countenance. 

Source.  (Stream.)  Make  sign  for  Stream  or  River  ;  then  hold 
closed  left  hand,  back  to  left,  in  front  of  body;  carry  the  extended 
right  index,  other  fingers  and  thumb  closed,  to  front,  the  right  and 
place  tip  against  fingers  and  exposed  palm  of  left  hand,  right  index 
horizontal. 

Deaf-mutes  hold  left  hand  extended,  fingers  pointing  upward,  and 
place  tip  of  right  index  against  left  palm. 

Speak.    See  Talk. 

Spear.  Bring  right  hand,  palm  outwards,  in  front  of  and  close 
to  right  breast,  index  finger  extended  and  pointing  upwards,  others 
and  thumb  closed  ;  raise  the  hand  to  arm's  full  length,  and,  by  wrist 
action,  give  a  tremulous  motion  to  index  finger. 

Deaf-mutes  hold  closed  right  hand  near  right  shoulder,  and  move 
it  briskly  to  front,  as  though  using  a  spear. 

Spider.  The  Cheyennes  vocally  call  a  spider  by  the  same  name 
that  they  do  a  white  man,  and  of  course  make  the  same  sign. 

I  have  seen  added  to  this  an  imitation  of  biting  with  tips  of 
thumb  and  index  of  right  hand,  other  fingers  closed,  and  then  the 
sign  for  Rope  made. 

Spoon.  Make  sign  for  Buffalo  ;  then  touch  the  right  hand  with 
finger-tips  of  left  as  right  is  in  position,  and  make  sign  as  though 
dipping  into  some  vessel  with  right  hand,  and  carry  it  to  mouth, 


SPO  TTED— STAND. 


357 


der,  and  move 


From  the  buffalo-horn  were  made  nearly  all  the  spoons  used  by 
the  Plains  Indians  in  formei  times. 

Deaf-mutes  move  the  right  hand,  with  index  and  second  finger  ex- 
u.ided,  as  though  dipping  into  some  vessel,  in  front  of  body,  and 
then  carry  same  to  mouth. 

Spotted.  Hold  left  arm  about  horizontal  and  pointing  to  front ; 
separate  and  p'ightly  curve  fingers  of  right  hand,  hold  it  some  inches 
above  and  to  right  of  left  wrist,  the  fingers  and  thumb  point  about 
to  left,  and  their  ends  are  just  over  left  forearm  ;  lower  right  hand, 
ends  of  fingers  and  thumb  toughing  left  forearm,  as  the  hand  passes  ; 
raise  the  hand,  then  lower  it,  moving  it  each  time  little  towards 
elbow,  tips  of  fingers  and  thumb  touching  left  arm  in  upward  and 
downward  movement. 

Deaf-mutes  tap  in  different  places  the  back  of  extended  left  hand, 
held  palm  down,  fingers  pointing  to  front,  with  tip  of  curved  index 
of  right  hand,  other  fingers  and  thumb  closed. 

Spring.  Conception  :  Grass  coming  out  of  ground.  Make  sign 
for  Grass  and  Little. 

In  the  North,  where  the  snow  disappears  about  this  time,  some- 
times the  signs  for  Snow  and  Wiped  Out  are  made,  and  I  have  also 
seen  signs  for  Cold  and  Finished  made. 

Deaf-mutes  make  their  sign  for  Grow. 

Spring.  (Water.)  Make  sign  for  Water  ;  then  form  a  horizontal 
circle  with  thumbs  and  index  fingers,  in  front  of  body,  other  fingers 
closed ;  then  carry  right  hand,  back  down,  just  under  the  circle, 
nails  of  first  three  fingers  pressing  against  thumb ;  raise  the  right 
hand  slightly  and  nearly  extend  the  fingers  with  a  slight  snap ;  repeat 
motion  ;  to  represent  the  bubbling  and  boiling  up  of  the  water. 

Deaf-mutes  use  the  same  sign. 

Springfield  Rifle.  Conception  :  Throwing  open  breech-block. 
Make  sign  for  Gun  ;  then  hold  extended  and  slightly-compressed 
left  hand  well  in  front  of  body,  back  of  hand  to  left,  fingers  pointing 
to  front,  thumb  extended  and  pressed  against  index,  forearm  hori- 
zontal ;  bring  nearly-closed  right  hand,  and  place  side  of  right 
thumb  on  base  of  left ;  move  the  hand  upwards  and  to  front,  as 
though  throwing  open  breech-block. 

Spy.  Make  sign  for  Wolf.  To  spy  about  is  to  act  the  wolf. 
This  metaphor  comes  not  only  from  the  sneaking,  prowling  habits  of 
the  animal,  but  a  wolf-skin  cap  was  frequently  used  by  scouts  and 
spies  in  approaching  a  camp,  or  rising  above  the  crest  of  a  hill.  The 
disguise  was  a  good  one,  and  the  howling  of  a  wolf  easily  imitated. 

Stand.  Bring  right  hand,  back  out,  well  in  front  of,  little  to  right 
and  little  higher  than,  right  shoulder,  index  finger  extended  and 
pointing  upwards,  others  and  thumb  closed.  This  is  used  to  repre- 
sent anything  as  standing  upright. 

Deaf-mutes  hold  the  extended  left  hand,  back  down,  in  front  of 
body,  fingers  pointing  to  front,  and  place  the  tips  of  extended  and 
separated  index  and  second  finger  on  left  palm,  other  fingers  and 
thumb  closed,  fingers  vertical. 


358 


STANDING  ROCK— STEAL. 


For  a  column,  or  any  inanimate  object,  they  indicate  its  s'lape. 

Standing  Rock.  Make  signs  for  Stand  and  Rock.  Standing 
Rock  Agency,  on  tlie  Missouri  River,  derives  its  name  from  the 
small  rock  which  stands  on  a  slight  eminence  near  by,  and  which  is 
an  object  of  awe  and  reverence  to  the  A*"ickarees  and  Sioux. 

The  myth  in  regard  to  it  is,  that  an  Arickaree  woman,  with  a  baby 
in  a  blanket  at  her  back,  in  grief  and  anger  left  her  lodge  and  went 
to  this  little  knoll  and  remained  all  night.  In  the  morning  when 
her  people'  went  to  look  for  her,  they  found  only  this  rock,  which 
they  have  since  considered  sacred,  as  it  is  the  woman  and  child 
changed  to  stone.  They  painted  and  dressed  it;  made  sacrificial 
offerings  of  beads,  paint,  arrows,  etc.,  to  it."  Some  years  after  the 
Arickarees  had  moved  farther  up  the  river,  a  Sioux  war-party  finding 
it  so  decorated,  one  of  the  number  tore  off  the  clothing,  rubbed  away 
the  paint,  scattered  the  offerings,  and  scornfully  said,  "  It  is  only 
holy  for  the  Arickarees."  The  war-party  went  on,  and  soon  after 
had  a  fight  with  the  Arickarees,  in  which  the  scorner  was  the  first  one 
killed.  In  this  way  it  became  sacred  to  the  Sioux  as  well,  and  they 
have  since  kept  up  the  custom  of  decorating  and  making  offerings 
to  it. 

Star.  Make  sign  for  Night  ;  then  form  an  incomplete  circle  with 
index  and  thumb,  space  of  about  half  an  inch  between  tip  of  index 
and  thumb  ;  raise  the  hand  upwards  towards  the  heavens.  To  rep- 
resent many  stars,  sometimes  both  hands  are  used,  and  pushed  up  in 
different  directions.  To  denote  any  star  of  particular  brilliancy, 
such  as  the  morning  star,  the  hand  is  held  towards  the  direction 
where  the  star  is  supposed  to  be,  and  then  the  tip  of  index  pressed 
against  the  ball  of  the  thumb  and  snapped  two  or  three  times  to 
denote  the  twinkling. 

Deaf-mutes  rub  the  extended  index  fingers  placed  alongside  of 
each  other,  other  fingers  closed. 

The  Arapahoes  have  just  enough' knowledge  of  astronomy  to  name 
some  of  the  stars  and  constellations. 

They  call  the  Big  Dipper  "the  broken  back." 

Mars,  "  big  fire  star." 

Jupiter,  "  morning  star."  When  Jupiter  is  an  evening  star,  "the 
lance."     Some  call  it  "  the  winter  star." 

Pleiades,  "  the  bunch." 

Venus,  "day  star." 

77/^  ^a^/«,  "  the  hand." 

The  Plains  Indians  have  special  names  for  a  greater  number  of 
stars  and  constellations  than  some  of  the  mountain  tribes. 

The  Snakes  and  Bannacks  speak  of  the  morning  star  and  evening 
star ;  but,  so  far  as  I  could  learn,  have  no  name  for  any  constella- 
tion. 

Start.     Make  sign  for  Go. 

Stay.     Make  sign  for  Sit. 

Steal.  To  steal  from  others.  Hold  extended  left  hand,  back  up, 
to  left  and  front,  well  in  front  of  left  breast,  fingers  pointing  to  right 


STEAMBOA  T— STRING. 


359 


iiomy  to  name 


ter  number  of 


and  front;  carry  right  hand  under  and  close  to  left  hand,  so  that 
right  wrist  will  be  under  and  close  to  left  palm,  index  finger  of  right 
hand  extended,  pointing  to  left  and  front,  other  fingers  and  thumb 
closed;  draw  the  right  to  right,  rear  and  slightly  upwards,  at  same 
time  curving,  nearly  closing  index  finger. 

This  combines  signs  for  Fetch  or  Bring,  and  Secretly. 

Deaf-mutes  hold  left  hand  similarly,  and  carry  right  under  left  in 
the  same  way,  but  m.-ke  a  grasping  motion  with  right  hand  instead 
of  index  finger. 

Public  sentiment  so  thoroughly  condemns  theft,  that  among  them- 
selves Indians  have  but  little  trouble  on  account  of  thieves.  Having 
no  locks  or  keys,  honesty  in  this  respect  is  a  necessity.  The  per- 
sonal possessions  of  Indians  are  so  well  known  in  their  camps  that  it 
would  be  extremely  difficult  for  an  individual  to  steal  any  article,  re- 
tain possession  of  it,  and  not  have  it  known. 

Steamboat.  Conception  :  Fire-boat.  Make  sign  for  Boat  ;  th^n 
sign  for  Fire,  holding  the  hand  in  front  of  and  little  higher  than 
head.     Sometimes  a  puffing  sound  is  also  made  with  the  mouth. 

Deaf-mutes  make  their  sign  for  Boat,  and  then  hold  hands  to 
right  and  left  of  body,  and  give  them  a  circular  motion  to  denote 
the  wheels. 

Stingy.  Make  sign  for  Heart  and  for  Few.  The  heart  is  narrow, 
compressed. 

Deaf-mutes  make  same  signs  as  for  Miserly. 

Stink.     Make  sign  for  Smell  and  Bad. 

Deaf-mutes  use  the  same  sign. 

Stop.     See  Halt. 

Deaf-mutes  strike  palm  of  extended  left  with  lower  edge  of  ex- 
tended right. 

Store.     Make  sign  for  House  and  for  Trade. 

Deaf-mutes  make  their  signs  for  Hoi;sE  and  Sell. 

Straight.     See  True. 

Deaf-mutes  pass  lower  edge  of  extended  right  across  palm  of  ex- 
tended left,  edge  touching  palm,  hands  at  right  angles. 

Strike.  Hold  extended  left  hand,  back  down,  well  in  front  of 
left  breast,  fingers  pointing  to  front  and  right ;  raise  the  extended 
right  hand  in  front  of  and  higher  than  right  shoulder ;  strike  the 
left  palm  sharply  with  lower  edge  of  extended  right  hand.  This  is 
usually  used  to  represent  a  blow  given  with  a  weapon.  Indians — 
men  and  boys — do  not  fight ;  i  e.,  have  recourse  to  fisticuffs.  Public 
sentiment  has  never  allowed  this  manner  of  settling  disputes.  The 
women  do  sometimes  pull  hair  like  their  white  sisters. 

Deaf-mutes  strike  the  left  palm  with  closed  right  hand. 

String  (Protection).  Make  sign  for  Rope,  Little,  Female  ;  then 
bring  the  knees  together  and  imitate  motions  of  tying  a  string  around 
them. 

Among  many  tribes,  young  girls  just  before  and  after  reaching  the 
age  of  puberty,  use  at  night  what  is  called  a  protection-string.  This 
is  a  small  cord  which  they  tie  around  the  legs,  just  above  the  knees, 


360 


STRIPED—SUN. 


before  going  to  sleep  at  night.  The  liberty  and  license  of  an  Indian 
camp  make  this  necessary,  for  some  young  man  in  the  village  may 
mark  the  position  in  a  lodge  where  a  girl  sleeps,  and,  when  the  in- 
mates are  sleeping  soundly,  cautiously  and  carefully  creep  in  at  the 
door,  or  quietly  pull  up  one  or  two  lodge-pins  near  where  the  girl 
lies,  crawl  in  and  feel  her  person  if  she  has  not  tied  herself. 

Public  opinion  makes  this  string  sacred,  and  to  untie  or  cut  it 
would  be  regarded  as  a  heinous  offence,  much  as  rape  is  considered 
with  us.  This  string  is  also  used  by  married  women  when  their  hus- 
bands are  away,  and  with  the  Cheyennes  some  women  keep  the  same 
string  from  early  youth  to  old  age. 

Striped.  Hold  left  arm  as  in  Spotted,  and  then  draw  palm  of 
extended  right  hand  from  left  to  right  across  the  left  forearm  in  dif- 
ferent places. 

Deaf-mutes  draw  the  right  hand  down  over  and  around  surface  of 
body 

Strong.  Make  sign  for  Brave.  Sometimes  sign  for  Must  or  Push 
is  used  ;  in  such  sentences  as  "I  want  you  to  be  strong  in  your  ef- 
forts," "strong  in  your  work,"  etc. 

Deaf-mutes  bring  the  clinched  fists  down  from  about  height  of  and 
opposite  shoulder  to  height  of  waist,  and  assume  a  determined  ex- 
pression of  countenance. 

Sugar.  Touch  the  tongue  with  tip  of  extended  index  of  right 
hand.     Sometimes  sign  for  Good  is  also  made. 

Deaf-mutes  hold  tips  of  extended  index  and  second  finger  against 
lips,  and  make  motion  with  jaws  as  though  eating. 

Sumach.  Mak"  sign  for  Leaf,  for  Red,  and  rub  tips  of  fingers  of 
or  lower  edge  of  closed  right  hand  against  left  palm. 

The  leaves  of  the  sumach  are  dried,  then,  broken  up  by  rubbing 
in  the  palm  of  the  hand,  and  mixed  with  tobacco,  are  used  for 
smoking. 

Sometimes  the  signs  for  Smoke  and  Good  are  also  made. 

Summer.  Make  sign  for  Grass,  holding  hands  quite  high.  Some- 
times sign  for  Hot  is  also  made.  I  have  also  seen  signs  made  to 
denote  the  sun  as  passing  directly  overhead,  and  Hot. 

Deaf-mutes  make  their  sign  for  Hot;  i.e.,  drawing  crooked  index 
across  forehead  from  left  to  right. 

Sun.  Form  an  incomplete  circle  with  index  and  thumb  of  right 
hand,  space  of  about  an  inch  between  tips;  hold  hand  towards  east- 
ern horizon,  and  move  it  on  a  nearly  vertical  curve  towards  the  west. 
The  right  hand  fixed  as  above,  and  pushed  up  towards  any  one  posi- 
tion of  the  sun,  is  all  that  is  usually  done.  This  sign  is  frequently 
used  to  denote  the  time  of  day,  which  is  determined  by  the  position 
of  the  sun  in  the  heavens. 

Deaf-mutes  raise  the  right  hand  towards  an  imaginary  position  of 
the  sun,  index  finger  extended  and  pointing  at  this  sun  ;  raostly  by 
wrist  action  describe  a  small  circle  with  tip  of  index,  then,  extending 
and  separating  fingers,  move  the  hand  downwards  tremulously,  to 
denote  the  rays  of  heat. 


SUNDANCE. 


361 


d  surface  of 


ooked  index 


Sun-Dance.  Make  signs  for  Dance  and  for  Whistle.  Some  add 
signs  for  the  enclosure,  and  putting  of  skewers  in  muscles  of  breast. 

The  Sun-Dance  is  a  religious  ceremony,  the  fulfilment  of  a  vow 
made  to  some  mysterious  force  in  nature.  If  an  Indian  be  sur- 
rounded by  his  foes,  he  promises  the  God  in  the  sun  or  the  Great 
Spirit  that  if  he  be  delivered  from  the  hands  of  his  enemies  he 
will,  when  the  time  comes  (usually  full  of  the  moon  in  June),  dance 
the  Sun-Dance.  If  some  friend  or  kin  is  at  the  point  of  death,  he 
makes  the  same  vow:  if  the  Great  Spirit  will  restore  his  friend  or 
kin  to  health.  In  time  of  sore  need  he  calls  on  the  greatest  and 
most  mysterious  force  of  nature  for  aid,  and  promises  that  he  will 
subject  himself  to  physical  suffering  and  torture,  fasting  and  mutila- 
tion, if  succor  is  accorded  him. 

This  dance  partakes  as  strongly  of  a  religious  character  as  any  cus- 
tom which  the  Indians  have  preserved  since  the  invasion  of  the  white 
race;  and  to  my  mind,  gives  evidence  that  before  our  Christian  re- 
ligion was  disseminaud  among  these  people  by  the  missionaries  they 
worshipped  the  sun  more  than  anything  else  in  nature.  This  view 
seems  to  have  support  in  the  fact  that  to-day,  after  some  hundreds 
of  years  of  contact  with  our  religious  views,  they  still  worship  the 
mysterious  and  unknown  in  nature. 

I  attended  the  Sur. -Dance  in  the  camp  of  the  Sioux  war  chief 
Crazy  Horse,  in  1877,  '^"^  ^  S'^^  ^^  details,  briefly,  as  I  observed 
them  there.  The  tepees  were  formed  in  a  circle,  with  an  open  space 
towards  the  east.  The  Sun-Dance  pole  was  selected  by  the  medicine- 
man of  the  camp ;  a  cottonwood  one,  about  eight  inches  in  diameter, 
and  thirty  feet  long  from  the  butt  to  where  it  forked.  It  was  located 
in  a  ravine  about  two  miles  from  the  village,  and  a  day  was  devoted 
to  cutting  and  hauling  it  to  camp,  a  labor  in  which  the  entire  village 
united,  men,  women,  and  children.  Spring  was  radiant  in  her 
beauty,  and  the  savages  decorated  themselves  and  their  ponies  with 
crowns  and  shields  of  wild  clematis  and  other  foliage.  A  group  of 
old  women  gathered  near  the  foot  of  the  tree  selected  and  danced, 
chattered,  and  howled. 

The  sides  of  the  ravine  were  thickly  lined  with  painted  and  dec- 
orated savages.  The  man  who  had  performed  the  bravest  deed 
during  the  past  year  advanced  and  hit  the  tree  a  light  blow  with  an 
axe,  and  gave  two  sticks  to  the  old  women,  who  chanted  and  danced 
more  vigorously  and  hideously  than  before.  These  sticks  were 
tokens,  good  for  a  pony  apiece.  Then  two  or  three  more  followed 
suit, — struck  the  tree  and  gave  something  away  to  the  poor.  Two 
virgins,  gaudily  gotten  up  in  dresses  worked  with  beads  and  elk- 
teeth,  cut  down  the  tree  and  trimmed  it.  It  was  then  carried  by 
the  sub-chiefs  and  headmen  a  short  distance  towards  camp  (they  re- 
fraining as  much  as  possible  from  touching  it  with  their  hands,  hand- 
ling it  with  ropes),  where  it  was  put  on  a  wagon.  This  troubled  the 
soul  of  an  old  man,  who,  sitting  near  me,  said  he  was  afraid  the 
Great  Spirit  looking  down  would  see  it,  and  would  not  like  it ;  it 
was  a  deviation  from  a  good  old  custom,  which  was  to  have  it  carried 


362 


SUN-DANCE. 


by  tlie  headmen  to  the  camp.  Four  halts  were  made  going  to  camp, 
and  at  each  halt  the  God  in  the  sun  was  prayed  to,  through  their 
way  of  smoking.  'I'he  last  halt  was  made  when  this  strange  and 
wild  procession  was  about  half  a  mile  from  the  lodges.  The  warriors 
here  formed  in  a  line,  and  charged,  with  shots  and  shouts,  for  the 
centre  of  the  space  enclosed  by  the  tepees.  The  one  who  first  struck 
the  place  where  the  Sun-Dance  pole  was  to  be  planted,  was  supposed 
to  be  the  one  who  would  "count  the  first  coup"  in  case  of  a  war- 
party  going  out.  They  charged  and  recharged  across  this  open 
space,  and  as  I  saw  it  I  thought  of  another  scene  which  must  have 
been  somewhat  similar,  and  which  occurred  only  one  short  year 
before, — the  field  of  the  Little  Big  Horn  River;  where  General  Custer 
and  his  three  hundred  men  went  down  so  speedily  to  death,  sur- 
rounded by  this  horde,  and  where  this  very  chief  had  two  ponies 
shot  and  killed  under  him,  as  he  rode  in  his  demon-like  way  into  the 
very  midst  of  the  soldiers,  firm  and  fearless  in  his  conviction  that  he 
could  not  be  killed  by  a  bullet. 

The  pole  was  laid  on  the  ground,  and  all  repaired  to  their  lodges 
for  a  feast,  which,  however,  did  not  include  those  who  were  to  dance 
the  Sun-Dance.  They  must  fast  until  after  it  was  over.  These  in- 
cluded the  few  who  had  made  the  vow  long  before,  and  those  who 
had  agreed  to  join  in  the  trial.  The  last  had  not  made  a  promise, 
but  they  would  arouse  their  courage,  show  their  power  to  endure 
bodily  suffering,  join  their  friends  and  kin  in  worship. 

In  this  camp  of  about  six  thousand  only  three  had  made  the  vow, 
and  yet,  I  think,  ten  fasted,  were  mutilated,  took  part  in  this  horrible 
worship  called  a  Sun-Dance. 

The  second  day  was  devoted  to  planting  the  Sun-Dance  pole, 
making  a  circular  shed  or  enclosure  around  it,  fastening  the  "  medi- 
cine-bag" to  the  forks  of  the  pole,  etc.  The  early  part  of  the  third 
day  was  devoted  to  cutting  holes  in  the  ears  of  the  babies.  These 
little  wretches  were  laid  at  the  foot  of  the  pole,  and  their  ears 
pierced  with  a  knife  by  the  medicine-man. 

Those  who  were  to  dance  only  had  for  clothing  a  wrapping  about 
their  loins;  sometimes,  I  was  told,  they  only  wore  a  breech-cloth. 
They  each  had  an  attendant,  who  painted  him,  filled  his  pipe,  rubbed 
the  palms  of  his  hands  with  sage  and  other  green  herbs,  and  talked 
encouragingly  to  him.  They  seemed  to  need  the  encouragement, 
for  they  were  faint  and  weak  from  fasting  and  the  fear  of  the  horri- 
ble torture  awaiting  them.  Around  them  were  feasting  and  laughter. 
The  circular  shed  was  filled  with  people,  who  had  brought  huge  ket- 
tles of  food.  Later  the  women  kinsfolk,  wives,  sisters,  and  sweet- 
hearts, came  in  singing,  and  had  their  arms  slashed  by  the  medicine- 
man's knife,  thus  endeavoring  to  support  with  their  suffering  the 
pain  and  torture  being  undergone  by  the  men.  Finally  one  of  the 
dancers  was  laid  with  his  head  near  the  foot  of  the  Sun-Dance  pole, 
and  two  holes  were  cut  in  the  muscles  of  his  chest,  through  which 
two  sticks  or  skewers  were  thrust.  To  each  of  ihese  sticks  a  string 
was  fastened ;  then  the  victim  was  lifted  up,  and  the  strings  were 


SUNDA  Y. 


zH 


fastened  to  a  lariat  hanging  from  the  pole.  The  victim  now  blew  on 
a  whistle  made  of  the  bone  of  an  eagle's  wing,  looked  at  the  sun 
and  its  course  from  its  rising  to  its  setting,  and  until  he  could  free 
himself  by  tearing  out  the  flesh  and  muscles,  dancing,  whistling, 
l)raying  for  deliverance,  and  making  other  requests.  Sometimes 
strings  are  tied  into  the  muscles  of  the  back  and  a  buffalo-skull 
fastened  to  them.  I  saw  one  Indian  throw  himself  back  with  all  his 
force  and  might,  but  he  could  not  tear  himself  loose  ;  he  had  to 
wait  for  a  slight  decay  of  the  muscles.  One  or  two  were  very  weak- 
kneed,  heart-sick  with  fear  and  fasting;  and  if  ever  I  saw  regret,  it 
was  on  their  painted  faces.  The  most  of  them  stood  it  stoutly 
enough.  After  breaking  loose,  if  they  are  exhausted,  they  are  carried 
off  on  a  blanket,  and  kindly  and  carefully  cared  for. 

It  would  take  many  pages  to  describe  this  horrible  ceremony  in 
detail,  I  have  only  tried  to  give  some  of  the  salient  points.  I  was 
told  by  a  Sioux  that  the  enclosure  was  a  church  ;  their  Grandmother 
(the  Earth)  was  represented  by  the  grass  and  sage,  and  a  cross  was 
made  at  the  foot  of  the  pole  to  represent  the  sun  and  stars. 

The  Shoshones  call  this  dance  the  "Dry-Dance,"  and  hold  it 
about  June,  when  green  grass  has  "  come  up  pretty  well."  Some 
one  in  the  camp  gives  the  dance ;  i.e.,  gets  it  up,  and  asks  the  x^thers 
to  join.  Those  who  participate  do  not  eat  or  drink  for  four  days 
and  nights  during  the  continuance  of  the  dance.  The  prolonged 
fasting,  excitement,  and  physical  exertion  sometimes  produce  faint- 
ing; and  any  visions  had  while  in  this  condition  are  h-ghly  prized. 
There  seemed,  from  the  description,  but  little  difference  between 
this  and  the  Sioux  Sun-Dance.  The  promise  does  not  originate  in 
the  same  way,  but  is  more  the  result  of  religious  zeal.  A  bufflilo-skin 
is  hung  on  the  pole  at  the  forks  instead  of  a  medicine-bag,  the 
h  d  is  left  on  the  skin,  and  by  continually  looking  at  this  some 
vision  is  hoped  for  and  expected.  They  plant  one  pole  in  the  centre, 
and  have  ten  in  the  outer  circle ;  and  instead  of  constantly  looking 
at  the  sun,  they  look  at  the  buffalo-head. 

The  Comanches  told  me  that  they  did  not  have  a  Sun-Dance,  but 
did  have  dances  of  a  religious  character  to  propitiate  the  force  or 
Great  Spirit  in  the  sun. 

The  Poncas  have  a  Sun-Dance  like  the  Sioux ;  and  at  the  one  held 
in  1880,  when  they  were  suffering  great  sadness  at  the  loss  of  their 
country  and  many  were  dying  of  nostalgia,  under  the  pressure  of 
the  excitement  and  religious  fervor  one  was  thrown  into  such  a  state 
of  desperation  that  he  had  the  medicine-men  make  the  incisions  in 
the  muscles  in  his  chest  very  deep, — so  deep  that  he  could  not  free 
himself,  and  he  finally  directed  them  to  hitch  a  j)ony  to  his  legs  and 
drag  him  away  from  the  Sun-Dance  pole,  which  was  done.  Another 
cut  off  his  little  finger  and  ate  it. 

The  Nez  Perces  have  no  Sun-Dance,  but  a  yearly  dance  is  held  in 
the  winter. 

Sunday.    Make  sign  for  Day  and  Medicine. 

A  Sioux,  who  was  not  thoroughly  conversant  with  gesture  speech, 


364 


SUN-D  0  G—S IVEA  T-  L  OD  GE. 


in  answer  to  my  question  as  to  what  sign  should  be  made  for  Sunday, 
said,  "Work,"  "No,"  "White,"  "Dress,"  "Good;"  indicating 
that  Sunday  was  a  day  of  rest  and  fine  dressing  for  the  white  people. 

Deaf-mutes  denote  a  day  of  rest,  or  a  holy  day.  For  rest  they 
fold  hands  on  breast. 

Sun-Bog.  Conception :  Fires  to  warm  the  sun.  Make  sign  for 
Sun,  and  then  with  both  hands  make  sign  for  Fire,  holding  hands 
on  each  side  of  and  close  to  position  of  right  hand  when  making  sign 
for  Sun.  The  Shoshones  call  this  phenomenon  "the  sun's  winter 
ear-ring,"  and  of  course  make  signs  accordingly. 

Deaf-mutes  indicate  a  small  sun  near  the  sun. 

Superior.  In  comparing  two  persons  or  objects  the  extended 
index  fingers  are  placed  side  by  side,  other  fingers  and  thumbs  closed, 
and  the  index  held  highest  represents  the  superior  person  or  object. 
One  superior  to  several  or  many,  extend  the  thumb  and  fingers  of 
left  hand,  fingers  pointing  upwards,  and  place  the  extended  index  of 
right  hand  near  but  higher.  The  right  hand  is  placed  a  little  or 
great  distance  above  left,  according  to  the  degree  of  superiority. 

Deaf-mutes  fix  hands,  as  in  their  sign  for  Chief,  and  hold  one 
higher  than  the  other. 

Surround.  Hold  hands  well  out  and  to  right  and  left  of  body, 
hands  equally  advanced,  same  height,  palms  towards  each  other, 
lower  edges  pointing  to  front,  index  fingers  and  thumbs  curved, 
spread  and  horizontal,  other  fingers  closed ;  bring  hands  towards 
each  other,  and  form  a  horizontal  circle  with  thumbs  and  index 
fingers,  in  front  of  body. 

To  make  a  surround  of  buffalo,  make  sign  for  Buffalo,  the  above 
sign  for  Surround,  sometimes  adding  signs  for  Kill,  Bring  (with 
both  hands),  Cuttiitg  Up,  and  Pack. 

For  Bring,  move  the  hands  outwards  after  the  horizontal  circle  is 
made,  extending  index  fingers  to  Tront ;  then  draw  the  hands  hori- 
zontally in  towards  the  body,  at  same  time  curving  index  fingers  as 
though  hooking  on  to  something ;  repeat  this  latter  motion  in  differ- 
ent directions.  In  former  tim.es  buffalo  were,  of  course,  more  nu- 
merous ;  but  the  absence  of  weapons  or  their  inferior  quality  ren- 
dered it  necessary  to  take  great  precaution  against  disturbing  the 
herd.  The  camp  was  carefully  moved  as  near  the  herd  as  possible 
without  disturbing  it,  and,  before  they  had  ponies,  a  favorable  loca- 
tion was  selected,  where  the  topography  of  the  country  needed  but 
a  few  fallen  trees  to  make  a  pen,  into  which  the  buffalo  were  driven 
and  killed.  There  seems  to  be  no  doubt  that  they  secured  many  by 
stampeding  herds  over  precipices.  After  they  got  ponies  the  herd 
was  attacked  from  all  sides  by  the  men  and  a  large  number  killed. 
Then  there  would  be  no  more  hunting  until  the  meat  and  skins 
had  been  taken  care  of  by  the  squaws,  when  another  surround  would 
be  made. 

Sweat-Lodge.    Make  signs  for  Medicine  and  Wickey-up. 

Sometimes  signs  for  Medicine,  Work,  Rock,  Fire,  Wickey-up, 
and  motion  of  throwing  stones  into  the  wickey-up  are  made. 


SWEAT-LODGE. 


365 


The  use  of  the  sweat-bath  by  means  of  heated  air  and  steam  seems 
common  to  all  tribes,  and  with  all  it  is  used  not  only  to  cme  physical 
disease,  but  as  a  form  of  worship  and  supplication. 

Mr.  Dunbar  says  of  the  Pawnees,  that  "they  had  one  hygienic 
usage  (as  also  many  other  tribes)  that  no  doubt  did  much  to  counter- 
act the  prejudicial  influences  of  their  uncleanly  mode  of  life.  In 
slight  indisposition,  and  frequently  in  health,  the  vapor-bath  was  re- 
sorted to.  A  small  frame-work  of  withes,  about  six  feet  in  diameter 
and  four  in  height,  was  built.  Several  of  these  might  at  any  time  be 
seen  in  different  directions  in  a  village.  Whenever  any  one  wished 
to  enjoy  a  bath,  several  large  heated  stones  were  placed  in  one  of 
these  frames,  and  the  frame-work  covered  heavily  with  blankets  or 
skins.  The  person  then  crept  within,  taking  along  a  vessel  full  of 
water.  By  sprinkling  this  slowly  upon  the  stones  the  interior  was 
soon  filled  with  dense  steam,  which  might  be  enjoyed  as  long  as  de- 
sired. The  frequent  use  of  these  sudatories  produced  most  beneficial 
results  in  maintaining  and  stimulating  the  activity  of  the  secretory 
system. 

Sitting  Bull,  the  Sioux  chief,  gave  me  a  very  elaborate  C-  ^cription 
in  signs  for  the  sweat-lodge,  or  sweat-house,  as  the  interpret!  t:.  usually 
call  it.  He  made  signs  for  wickey-up,  for  the  covering  of  sime  with 
blankets  and  skins,  heating  the  stones,  pouring  water  om  tliem,  talk- 
ing to  them,  makmg  requests,  hoping  the  Great  Spi  '  would  listen 
and  make  them  live  long  on  the  earth,  give  them  plenty  to  e.ii:,  furn- 
ish them  all  "'  •  wanted,  give  them  success  iu  war,  and  ;Totect 
them  in  peace. 

Thv  Vame  is  usually  made  of  green  willows,  about  an  iiich  and  a 
half  in  diameter  at  the  large  ends,  which  are  stuck  in  the  ground. 
The  smaller  ends  are  then  bent  over  and  fastened,  forming  an  ellip- 
tical-shaped frame-work.  The  number  of  willows  used  varies  greatly, 
frequently  being  determined  by  a  dream  of  the  man  who  makes  the 
bath-house. 

The  Arapahoes  use  any  number  from  fifteen  to  one  hundred  and 
seven,  and  a  special  sweat-lodge  is  made  just  before  the  annual 
Medicine-Dance.  I  had  heard  so  much  of  this  bath,  had  seen  the 
abandoned  little  frames  at  so  many  temporary  Indian  camps  when 
they  were  on  the  march,  had  seen  the  same  kind  of  a  little  house 
used  by  so  many  tribes  who  in  all  other  customs  varied  so  much,  and 
was  able  to  find  out  so  little  in  regard  to  it,  that  in  August,  1881, 
being  at  Fort  Keogh  and  a  Cheyenne  camp  near  by,  I  concluded  to 
take  one  with  the  Indians.  I  spoke  to  the  chief  and  made  an  ap- 
pointment. I  had  no  interpreter,  and  could  only  talk  with  the  In- 
dians in  the  sign  language,  but  at  about  two  o'clock  one  afternoon  I 
rode  to  the  camp.  The  tepees  were  located  on  the  bank  of  the  Yel- 
lowstone River  in  the  midst  of  some  stately  cottonwood-trees.  The 
atmosphere  was  smoky,  and  a  filmy  veil  of  blue  mantled  the  not  dis- 
tant Bad  Land  bluffs.  A  lazy  hush  had  settled  on  this  straggling 
little  Indian  village  on  this  hazy  day,  which  so  gently  heralded  the 
near  approach  of  autumn.     I  arrived  befor^  the  preparations  were 


366 


SWEAT-LODGE. 


made,  and  so  had  the  benefit  of  witnessing  all  that  was  done.  The 
squaws  turned  out  to  cut  some  wood,  and  soon  a  pile  was  ready  near 
the  sweat-lodge,  which  in  the  mean  time  was  covered,  first  with  some 
untanned  buffalo-skins,  leaving  only  a  small  entrance,  and  then  with 
canvas  and  ulankets.  This  lodge  was  made  of  twelve  willows,  four 
on  each  side  and  two  at  each  end,  placed  in  the  ground  nearly  in  tlie 
shape  of  an  ellipse,  then  bent  over  and  fastened,  so  that  the  frame 
was  not  quite  four  feet  high.  The  ground  inside  had  been  smoothed 
off  and  strewn  with  leaves  and  grass.  In  the  centre  was  a  circular 
hole  about  eighteen  inches  in  diameter  and  twelve  deep ;  this  was 
carefully  cleaned  out,  so  that  only  fresh  dirt  remained.  The  squaws 
laid  down  a  row  of  sticks  a  few  feet  outside  the  entrance  to  the  lodge, 
and  then  placed  a  row  of  small  stones,  about  six  inches  in  diameter, 
on  these  sticks,  then  some  more  wood  and  then  stones,  till  a  crib 
about  two  feet  high  and  three  feet  wide  and  four  long  was  made, 
which  was  then  set  on  fire. 

In  the  mean  time  I  iiad  gone  into  some  tall  weeds  and  thick  bushes 
near  at  hand,  which  formed  a  perfect  screen,  and  arrayed  myself,  by 
means  of  a  borrowed  strap  and  towel,  in  a  breech-cloth,  and  stepped 
forth  dressed  for  the  bath.  My  appearance  created  some  merriment 
on  the  part  of  the  squaws.  The  chief  brought  his  pipe,  tobacco,  medi- 
cine-rattle, and  much  of  his  war  outfit,  which  were  first  ])laced  in- 
side. He,  with  the  little  stick  used  for  cleaning  the  Indian  pipe, 
drew  the  figure  of  a  man  without  arms  or  legs  in  the  dirt  at  the 
bottom  of  the  hole.  A  buffalo-skull,  white  with  age,  was  placed  just 
in  front  of  the  little  door.  We  had  crowded  in,  and  were  seated 
tailor-fashion  on  the  ground.  The  chief  filled  his  pipe,  putting  a 
little  tobacco  in  the  hole,  and  mixing  with  the  tobacco  some  sweet- 
smelling  dried  grass.  He  lighted  the  pipe  and  pointed  the  stem  to 
the  zenith,  to  the  figure  in  the  hole,  to  the  painted  buffalo-skull  out- 
side, and  to  the  four  winds,  at  the  same  time  muttering  a  prayer. 
After  taking  a  few  puffs,  or  rather  inhalations,  he  passed  the  pipe  to 
me.  When  we  had  finished  smoking  the  stones  had  reached  a  red 
heat,  and  about  this  time  we  were  joined  by  five  other  Indians,  so 
that  we  were  pretty  closely  packed  in.  The  squaw  passed  in  one  of 
the  stones,  using  a  forked  stick,  which  was  placed  in  the  centre  of 
the  hole,  and  upon  it  the  chief  dropped  a  few  bits  of  the  sweet- 
smelling  grass,  which,  as  it  burned,  gave  out  a  pleasant  fragrance. 
His  rattle  and  other  trappings  were  then  handed  outside.  One  of 
the  medicine-bags  was  placed  on  the  buffalo-skull,  and  the  rest  were 
laid  on  the  roof  of  our  little  house.  The  other  stones  were  then 
handed  in,  and  when  carefully  piled  in  the  hole  reached  about  a  foot 
above  the  surface  of  the  ground.  The  skins  and  canvas  were  then 
let  down  over  the  door,  and  we  were  suddenly  in  total  darkness. 
The  heat  became  intense.  There  was  a  report  like  a  pistol-shot,  but 
from  the  sounds  I  knew  the  chief  had  taken  some  water  in  his  mouth 
and  spouted  it  out  on  the  stones.  Waves  of  hot  air  and  steam  passed 
over  me,  which  seemed  more  like  liquid  fire  than  steam  and  air.  \ 
hand  touched  my  right  arm  and  was  moved  down  to  my  hand,  and 


SWEAT-LODGE. 


367 


I  then  felt  a  wooden  bowl  of  water  handed  me.  I  supposed  it  was 
intended  that  I  should  take  a  swallow,  which  I  did,  and  passed  it  to 
the  Indian  on  my  left.  I  was  sitting  upright,  and  my  head  touched 
the  roof  of  the  little  house.  My  hair  was  so  hot  that  I  could  hardly 
touch  my  hand  to  it.  I  was  becoming  dazed  and  dizzy  with  the  heat. 
The  perspiration  ran  off  my  body  in  huge  drops. 

I  could  not  talk  to  the  Indians,  as  I  did  not  understand  half  a 
dozen  words  of  their  vocal  language,  and  in  the  intense  darkness 
signs  could  not  be  used.  Of  course,  with  a  slight  effort  I  could  have 
raised  some  of  the  skins  which  formed  the  covering  to  the  lodge,  as 
they  were  only  fastened  to  the  ground  by  a  few  stones,  but  my  pride 
would  not  let  me  do  this.  I  felt  that  I  was  being  physically  and 
mentally  cooked.  The  chief,  who  was  also  a  medicine-man,  from 
time  to  time  sang  in  a  weird,  chanting  way.  Suddenly  the  covering 
to  the  lodge  was  raised  at  the  door  and  opposite  it,  and  the  sun- 
shine blazed  in,  and  the  cool  air  swept  gratefully  over  me.  The 
copper-colored  forms  of  the  Indians  were  all  bowed,  the  heads  near 
the  ground  at  their  bent  knees. 

Tliis  was  not  in  worship,  but  merely  to  avoid  the  extreme  heat  of 
the  top  of  the  little  lodge ;  it  brought  their  heads  nearer  the  hot 
stones,  but  still  the  heat  was  not  nearly  as  intense  as  at  the  top.  I 
also  noticed  that  the  hair  of  the  Indians  was  wet.  Instead  of  swal- 
lowing the  water  they  had  held  it  in  their  mouths  for  a  moment,  and 
then  spouting  it  into  the  curved  hands,  had  saturated  their  hair  with 
it.  I  at  once  poured  some  water  from  the  bowl  on  my  head,  thor- 
oughly saturating  my  hair,  and  it  seemed  to  clear  my  brain  as  from 
a  hot  mist.  The  covering  of  the  lodge  remained  up  some  moments, 
and  was  then  closed  as  before.  This  time  I  held  my  head  down,  and 
my  hair  being  wet,  I  experienced  no  uncomfortable  sensations.  A 
mouthful  of  water  only  was  blown  upon  the  stones  as  before.  (Some- 
times a  little  musk  or  something  of  the  kind  is  held  in  the  medicine- 
man's mouth,  so  that  a  pungent  odor  is  emitted  as  this  water  is  blown 
upon  the  stones.)  The  covering  was  raised  and  lowered  four  times, 
and  then  quite  a  quantity  of  water  was  poured  on  the  stones,  filling 
the  little  house  full  of  hot  steam.  We  all  then  went  to  the  river  and 
phniged  in,  and  felt  greatly  refreshed.  Had  I  understood  the  neces- 
sity of  wetting  my  hair  and  keeping  my  liead  near  the  ground,  I  do 
not  think  I  should  have  experienced  any  ill  effects  from  the  bath ; 
as  it  was  I  was  half  ill  for  three  or  four  days,  and  I  attributed  it  to 
the  overheating.  I  am  accustomed  to  taking  Turkish  and  Russian 
haths,  and  have  been  in  a  hot  room  for  some  time  when  the  ther- 
mometer indicated  one  hundred  and  seventy  degrees,  and  gone  from 
this  through  different  stages  to  nearly  ice-water,  but  I  have  never 
experienced  anythin7  like  the  cooking  I  got  in  that  Cheyenne  sweat- 
lodge,  and  I  am  confident  it  was  their  ordinary  bath.  Women  and 
little  children  join  the  men  in  these  baths. 

The  spring  of  the  year,  just  as  the  snow  is  disappearing,  seems  to 
be  a  favorite  time  for  the  Cheyennes  to  indulge  in  this  bath ;  and  at 
this  time  they  "  mak'-;  medicine"  for  a  speedy  disappearance  of  the 


368 


SWEET— SYPHILIS. 


snow,  quick  growth  of  the  grass,  and  prompt  fattening  of  all  animals. 
I  once  saw  an  old  man,  seventy-six  years  of  age,  walking  around  on 
the  snow  perfectly  naked,  except  for  his  breech-cloth,  both  before 
and  after  taking  one  of  these  baths.  When  vision-seeking,  the 
dreamers  do  not,  I  believe,  have  the  skins  raised,  but  try  and  secure 
supernatural  knowledge  by  enduring  the  hot  air  and  steam  for  pro- 
longed periods. 

These  baths  are  also  taken  by  persons  who  are  greatly  angered  or 
depressed  by  the  loss  of  friend  or  kin  by  death.  I  know  a  Sioux 
chief  whose  little  son,  the  pride  and  joy  of  his  heart,  was  taken  sud- 
denly sick  and  died.  His  sorrow  and  anger  made  him  a  dangerous 
creature  to  meet.  His  friends  put  him  in  one  of  these  baths  and 
"washed  his  grief  away." 

Briefly,  then,  as  an  Indian  once  said  to  me,  the  sweat-lodge  is 
made  as  a  "  medicine,"  to  ask  of  the  Great  Spirit  anything  we  want. 
If  one  is  sick  or  has  anything  the  matter  with  them,  they  go  in  and 
ask  the  Great  Spirit  to  heal  them ;  and  all  go  to  ask  for  assistance 
and  guidance. 

I  afterwards  learned  that  the  figure  in  the  bottom  of  the  hole  indi- 
cated what  was  specially  wished  and  prayed  for, — a  figure  of  a  man 
without  limbs  indicated  a  wish  to  kill  an  enemy ;  a  pony-track,  to 
steal  ponies.  It  is  considered  specially  good  luck  for  the  medicine- 
man to  take  the  bath  with  others,  and  he  is  master  of  ceremonies. 

As  they  lived  mostly  on  buffalo,  the  head  was  placed  in  front  of 
the  sweat-lodge  that  they  might  pray  to  it ;  might  not  forget  to 
petition  the  Great  Mystery  of  the  universe  to  perpetuate  the  buffalo 
and  have  them  always  near  their  villages. 

Sweet.    See  Sugar. 

Swim.  Make  sign  for  Water  ;  then  strike  out  well  to  front  with 
extended  hands,  backs  up,  as  though  swimming ;  moving  first  right 
hand,  then  left.  Indians  do  not  swing  the  hands  so  much  to  right 
and  left  as  the  whites  in  swimming,  but  make  more  of  a  pawing 
motion  to  front. 

Deaf-mutes  imitate  our  method  of  swimming. 

Syphilis.  Lay  compressed  hands  on  groins.  The  Arapahoes  claim 
that  they  caught  this  disease  from  the  Indians  to  the  South.  They 
express  it,  "When  a  man  has  caught  the  disease,  that  a  woman  has 
broken  his  thigh  with  her  six  shooter." 


i^ 


TAIL— TALK. 


369 


all  animals. 
f  around  on 
t)oth  before 
eeking,  the 
r  and  secure 
;am  for  pro- 

r  angered  or 
low  a  Sioux 
is  taken  sud- 
a  dangerous 
e  baths  and 

vreat-lodge  is 
ing  we  want, 
ey  go  in  and 
or  assistance 

he  hole  indi- 
ure  of  a  man 
ony-track,  to 
the  medicine- 
eremonies. 
d  in  front  of 
[lot  forget  to 
te  the  buffalo 


to  front  with 
ng  first  right 
nuch  to  right 
of  a  pawing 


jahoes  claim 
outh.  They 
a  woman  has 


Tail.  Carry  right  hand,  back  nearly  up,  to  rear  of  centre  of  body, 
index  finger  extended  pointing  to  rear  and  downwards,  others  and 
thumb  closed. 

Deaf-mutes  use  the  same  sign. 

Take.  To  take  from  some  one  else  :  Carry  right  hand  well  out  in 
front  or  to  right  or  left  of  body,  index  finger  extended  and  pointing 
to  front,  right  or  left,  others  and  thumb  closed  ;  bring  hand  briskly 
in  towards  body,  at  same  time  curving  and  nearly  closing  index 
finger. 

If  taking  from  a  number  of  persons,  repeat  motion  in  different 
directions,  as  though  they  were  in  a  semicircle  in  front  and  to  right 
and  left. 

To  have  some  one  else  take  from  you  :  Hold  hand  as  explained 
above,  but  turn  the  wrist  and  arm,  so  that  index  finger  will  point  to- 
wards body,  thumb  and  index  of  hand  up,  back  of  hand  about  ver- 
tical ;  carry  hand  well  in  towards  body,  curve  the  index,  and  move 
the  hand  briskly  outwards,  as  though  hooking  on  to  something. 
This  is  also  used  in  the  sense  of  taking  from  one's  people,  etc. 

Deaf-mutes  make  a  grasping  motion  with  hand. 

Talk.  There  are  two  distinct  signs  for  this,  which  are,  however, 
used  in  different  senses.  A  little  talk,  a  short  speech,  a  few  words, 
or  "  one  person  talking  to  another,"  would  ordinarily  be  expressed  by 
holding  right  hand,  back  up,  and  slightly  to  rear,  in  front  of,  close 
to,  and  a  little  lower  than  mouth,  hand  closed,  with  nail  of  index  press- 
ing against  thumb  ;  move  the  hand  slightly  to  front,  :X  same  time 
extend  index  with  a  snap  (the  words  are  thrown  out) ;  repeat  motion 
three  or  four  times.  This  is  talking  or  speaking  a  little  to  another 
person. 

For  some  one  else  talking:  Hold  right  hand  fixed  in  same  way, 
back  out,  and  snap  fingers  towards  face  or  ear,  hand  held  well  out 
or  opposite  right  ear;  in  the  latter  case  rather  close  to  it. 

A  slight  sound  made  at  a  distance,  and  only  faintly  heard,  would 
also  be  expressed  in  this  way. 

To  illustrate  this  sign,  and  give  an  idea  of  the  manner  of  estab- 
lishing the  relative  positions  of  objects:  suppose  two  persons  stand- 
ing and  talking  to  each  other.  Represent  the  two  persons  by  the 
extended  index  fingers  pointing  upwards,  other  fingers  and  thumbs 
closed.  Suppose  the  persons  were  standing  iwice  their  height  apart, 
hold  the  index  fingers  twice  their  length  apart,  and  then  make  the 
above  sign  for  Talk,  holding  hand  so  that  words  are  snapped  from 
the  position  of  the  person  talking  towards  the  tip  of  the  extended 
index. 
For  a  council,  "  to  speak  at  length,"  to  **  talk  ^  great  deal,"  etc., 

a4 


U<Ji< 


370 


TALL— TAN. 


would  be  expressed  by  holding  extended  right  hand,  back  down, 
in  front  of,  close  to,  and  little  lower  than  mouth,  fingers  pointing  to 
left  ;  mostly  by  wrist  action  move  the  hand  outwards  few  inches,  re- 
peating motion  two  or  three  times.  This  is  speaking  or  talking  to 
some  one.  To  be  spoken  to  or  talked  to  in  the  above  sense:  Hold 
the  right  hand  fixed  as  above,  well  out  in  front  about  height  of  chin  ; 
move  the  hand  in  towards  body  few  inches,  mostly  by  wrist  action, 
repeating  motion  three  or  four  times. 

To  represent  a  number  of  persons  as  talking  or  speaking  in  coun- 
cil :  Make  sign  for  Council,  then  hold  extended  hands,  backs  down, 
at  same  height,  equally  advanced,  well  in  front  of  shoulders,  about 
height  of  breast,  fingers  pointing  to  front;  move  the  right  hand, 
mostly  by  wrist  action,  towards  left,  fingers  in  this  position,  point- 
ing to  left  and  front ;  carry  hand  back  to  its  first  position,  at  same 
time  execute  a  similar  motion  with  left  hand  towards  right ;  repeat 
these  motions  rather  briskly  three  or  four  times.  In  this  sign  the 
words  seem  handed  back  and  forth. 

The  distinction  1  have  made  in  the  two  signs  is  not  always  strictly 
observed,  but  I  am  convinced  that  it  is  correct,  and  should  be. 
Sometimes  after  each  of  the  signs,  particularly  after  the  first  one, 
the  sign  for  Little  is  made.  Frequently  the  first-described  sign  is 
made  with  both  hands  and  repeated  several  times,  to  denote  several 
peril  ns  talking,  or  one  person  talking  very  much. 

Deaf-mutes  make  a  circular  motion  of  extended  right  index  in 
front  of  mouth. 

Tall.  Fix,  move,  and  hold  right  hand  as  in  Stand,  but  higher, 
nearly  full  height  of  extended  arm. 

Deaf-mutes  use  the  same  sign. 

Tan.  Bring  the  hands  in  front  of  body,  fingers  partially  curved 
and  touching,  hands  slightly  compressed,  left  hand  a  little  nearer 
the  body  than  right  and  a  little  lower,  hands  a  few  inches  apart, 
back  of  left  hand  nearly  to  front,  back  of  right  hand  nearly  up- 
wards, the  curved  fingers  pointing  towards  the  ground  ;  bend  for- 
ward sligiitly  and  execute  a  pawing  motion  by  moving  hands  down- 
wards and  to  right  and  rear  on  a  curve.  The  position  of  the  hands 
is  sometimes  reversed,  and  movement  made  to  left  and  rear, — this 
represents  cutting  or  scraping  the  meat  from  the  skin;  then  bring 
the  closed  hands  in  front  of  body,  equally  advanced,  same  height 
and  few  inches  apart,  back  of  right  to  right,  left  to  left;  move  tlie 
hands  about  horizontally,  briskly  past  each  other  two  or  three  times; 
this  represents  rubbing  to  soften  the  leather.  Sometimes  a  motion 
to  indicate  putting  tanning  material  on  the  hide  is  also  made. 

In  the  process  of  dressing  and  tanning  buffalo-robes,  the  fresh 
skins  are  first  stretched  very  taut  on  the  ground  by  means  of  pins 
driven  through  the  edges,  or  the  hides  are  lashed  to  the  lodge-poles 
of  the  tepee  or  fastened  to  frames,  in  which  positions  they  are  left 
until  thoroughly  dry.  The  fatty  matter  and  a  portion  of  the  hide 
are  removed  in  thin  shavings  by  means  of  some  sharp  instrument, — 
usually,  at  present,  a  piece  of  steel  fastened  into  a  piece  of  horn.    A 


TANGLED—  TELEGRAPH. 


371 


thin  coating  of  the  tanning  material,  which  is  a  mixture  of  about 
one  part  of  brains  to  two  parts  of  well-cooked  liver,  with  a  little 
fat  added,  is  then  spread  over  the  inner  surface  of  the  hide,  which  is 
then  rolled  up  and  allowed  to  remain  two  or  three  days,  when  the 
tanning  material  is  washed  off.  Sometimes  the  hide  is  dipped  three 
separate  times  in  brain  and  liver  water.  A  small  rope  made  of  sinew 
is  tied  to  a  tre^;  or  stake  at  an  angle  with  the  ground  of  about  forty- 
five  degrees,  and  the  robe  rubbed  over  it  until  it  is  dry  and  soft.  In 
tanning  deer-,  antelope-skins,  etc.,  the  skin  is  soaked  in  water  and 
the  hair  scraped  off,  after  which  they  are  treated  as  described  for 
buffalo-hides  and  then  smoked. 

Their  process  of  tanning  and  dressing  skins  and  robes  is  very 
laborious  and  slow,  and  in  view  of  the  work  expended,  it  is  wonder- 
ful how  cheap  their  produce  of  this  kind  is. 

For  tepees,  buffalo- and  elk-skins  are  considered  the  best,  the  hair, 
of  course,  being  removed  before  tanning.  Buffalo-hides  used  for 
this  purpose,  and  for  the  soles  of  moccasins  and  par-fleches,  are 
usually  from  animals  which  are  killed  when  the  fur  is  worthless. 

Tangled.  The  hands  are  moved  one  about  the  other,  usually 
having  fingers  slightly  separated. 

Deaf-mutes  same. 

Taste.  Touch  the  tongue  with  tip  of  index  of  right  hand,  other 
fingers  and  thumb  closed. 

Deaf-mutes  use  the  same  sign. 

Tattoo.  Compress  the  right  hand,  bringing  tips  of  thumb  and 
fingers  near  together,  and  tap  with  ends  of  fingers  the  portion  of 
body  which  has  been  marked  in  this  way. 

Deaf-mutes  use  only  tip  of  index  to  denote  the  marks. 

Two  tribes,  the  Mandans  and  Wichitas,  take  their  tribal  sign  from 
this  peculiar  way  of  decorating  themselves.  The  Plains  Indians 
generally  do  not  practise  it ;  but  the  Apaches  in  the  Southwest  and 
many  of  the  tribes  in  the  extreme  Northwest  do. 

Tea.  Make  sign  for  Tree,  sign  for  Leaf,  sign  for  Drink,  and 
sign  for  Good.  Sometimes  the  signs  for  Kettle,  putting  the  leaf  in 
it,  and  for  Make  are  also  made. 

Deaf-mutes  form  a  horizontal  circle  with  index  and  thumb  of  left 
hand,  other  fingers  closed,  and  move  index  and  thumb  of  right 
hand, — placed  on  this  circle, — as  though  stirring  something  in  a  cup. 

Colonel  J.  W.  Mason  informed  me  that  the  Indians  with  him 
(Shoshones)  found  a  shrub  on  the  mountains  near  the  National  Park 
which,  when  boiled  in  water,  made  a  drink  possessing  the  character- 
istics o  , — the  same  in  taste  and  effect;  the  entire  shrub  was  used. 
This  was  found  at  an  altitude  of  about  eight  thousand  feet,  and  near 
by  it  the  Indian?  also  found  a  bulbous  root  which  made  excellent  soup. 

Telegraph.  Make  sign  for  Write  ;  then  hold  extended  left  hand, 
back  out,  in  front  of  body  ;  strike  with  lower  edge  of  extended  right 
hand  upper  edge  of  left,  allowing  hand  to  slightly  rebound,  and  then 
sweep  hand  into  the  position  of  Go,  making  this  latter  sign  quite 
briskly.      .  ,    ,         •  . 


372 


TEPEE. 


Latterly,  since  the  Indians  have  seen  telegraphic  instruments  work- 
ing, they  frequently  make  sign  for  Write,  then  tap  the  left  palm 
several  times  with  tip  of  curved  index  of  right  hand,  other  fingers 
and  thumb  closed.  Sometimes  sign  for  Iron,  Strike,  and  Talk  are 
made. 

The  telegraph  wire  is  represented  by  first  making  the  above  sign, 
then  drawing  extended  index  of  right  hand  horizontally  from  left  to 
right,  well  out  in  front  of  body,  about  height  of  head,  other  fingers 
and  thumb  closed. 

Deaf-mutes  hold  left  hand,  back  up,  in  front  of  body,  index  alone 
extended  and  pointing  to  front ;  tap  with  tip.  of  curved  right  index, 
other  fingers  and  thumb  closed,  the  knuckle  of  left  index,  and  then 
move  the  right  hand  sharply  to  front,  tip  of  right  index  touching 
back  of  left. 

Many  stories  have  been  told  about  the  Indians  considering  the 
telegraph  line  as  particularly  "bad  medicine"  ;  and  I  even  heard 
that  this  special  aversion  grew  out  of  a  most  violent  shock  one  got 
from  the  current  of  electricity  when  he  was  cutting  the  wire. 

I  do  not  think  they  have  any  special  feeling  about  it  one  way  or 
the  other  ;  they  know  that  it  is  beyond  their  comprehension, — they 
do  not  understand  it ;  and  hostile  Indians  seldom  interfere  with  it, 
because  in  many  instances  their  interference  has  discovered  their 
presence  and  led  to  pursuit  and  punishment.  In  addition  to  this 
there  is  nothing  to  be  gained  by  the  destruction, — i.e.,  no  material 
benefit  accrues  to  them, — and  to  take  any  risks  Indians  must  see 
something  to  be  gained, — some  advantage  to  be  secured. 

Tepee.  Bring  tips  of  extended  index  fingers  together,  forming 
an  angle  ;  tips  of  index  fingers  about  height  of  breast  and  several 
inches  from  it,  other  fingers  and  thumbs' closed,  back  of  right  hand 
up  and  to  right,  .left  hand  back  up  and  to  left,  index  fingers  in  the 
same  vertical  plane. 

Sometimes  the  index  fingers  are  crossed  at  first  joints  ;  and  I  have 
also  seen  both  compressed  hands  brought  tips  together  and  forming 
a  cone. 

Deaf-mutes  make  their  signs  for  Indian,  House,  and  White. 

From  fourteen  to  twenty-six  poles  are  used  in  a  lodge,  and  one  or 
two  for  the  wing-poles  on  the  outside  ;  these  latter  for  adjusting  the 
wings,  near  the  opening  at  the  top  of  the  lodge,  for  the  escape  of 
smoke ;  the  wings  are  kept  at  such  angles  as  to  produce  the  best  draught. 
The  best  poles  are  made  from  the  slender  mountain-pine,  which 
grows  thickly  in  the  mountains.  The  squaws  cut  and  trim  them, 
and  carefully  peel  off  the  bark.  They  are  then  partially  dried  or 
seasoned,  and  are  first  pitched  for  some  time  without  any  covering 
of  canvas  or  skin.  By  being  thus  slowly  cured  they  are  kept  straight. 
The  length  depends  on  the  size  of  the  lodge  of  course,  and  varies 
from  sixteen  to  thirty  feet. 

Mr.  Dunbar  says  of  the  Pawnees,  that  "  their  lodges  were  of  two 
patterns,  so  utterly  unlike  in  appearance  and  construction  that  it 
would  scarcely  seem  possible  that  they  should  both  be  the  work  of 


TEPEE. 


373 


ke,  and  varies 


the  same  tribe.  There  was  the  ordinary  skin  lodge  used  while  on 
their  hunts.  The  frame  consisted  of  from  twelve  to  twenty  smoothly- 
dressed  poles,  sixteen  feet  long.  After  a  good  set  of  these  poles 
had  once  been  secured,  they  were  carried  on  all  their  travels,  just  as 
any  other  necessary  furniture.  When  a  lodge  was  to  be  pitched, 
three  of  these  poles  were  tied  together  near  the  top  and  set  up  like 
a  tripod.  The  cord  with  which  these  three  poles  were  tied  was  suf- 
ficiently long  for  the  ends  to  hang  to  the  ground.  The  other  poles, 
save  one,  were  successively  set  up,  the  top  of  each  resting  against 
the  first  three,  while  the  lower  ends  formed  a  circle,  from  twelve  to 
seventeen  feet  in  diameter.  The  tops  were  then  bound  together 
securely  'y  means  of  the  pendent  cord.  One  edge  of  the  covering 
was  now  made  fast  to  the  remaining  pole,  by  means  of  which  it  was 
raised  up  and  carried  round  the  frame-work,  so  as  to  envelop  it  com- 
pletely. The  two  edges  of  the  cover  were  closed  together  by  wooden 
pins  or  keys,  except  three  feet  at  the  extreme  top,  left  open  for  a 
smoke-hole,  and  an  equal  space  at  the  bottom  for  an  entrance.  The 
spare  i)ole  was  attached  to  one  edge  of  the  cover  at  the  top,  so  that 
the  smoke-hole  might  be  closed  or  opened  at  will.  The  skin  of  a 
bear  or  some  other  animal  was  fixed  to  the  outside  of  the  lodge,  im- 
mediately above  the  entrance,  so  as  to  hang  down  over  the  latter  as 
a  sort  of  door.  Inside,  the  fireplace  occupied  the  centre  of  the 
lodge.  About  it  were  spread  mats,  which  served  as  seats  by  day  and 
couches  by  night.  All  furniture  not  in  actual  use  was  packed  on  the 
outside  next  to  the  lodge  walls.  The  covering  of  the  lodge  was  one 
continuous  piece,  made  up  of  buffalo-skins  nicely  fitted  together. 
In  tanning,  these  skins  were  dressed  so  thin  that  sufficient  light  was 
transmitted  into  the  interior  even  when  the  lodge  was  tightly  closed. 
When  new  they  were  quite  white,  and  a  village  of  them  presented  an 
attractive  appearance.  Sometimes  they  were  variously  painted, 
according  to  the  requirements  of  Pawnee  fancy. 

"The  other  was  the  large,  stationary  lodge  found  only  in  their 
permanent  villages.  The  construction  was  as  follows  :  The  sod  was 
carefully  removed  from  the  area  to  be  occupied  by  the  lodge.  In 
the  centre  an  excavation,  three  feet  in  diameter  and  five  inches  deep, 
was  made  for  a  fireplace.  Lieutenant  Pike  states  that  the  entire  area 
was  excavated  to  a  depth  of  four  feet.  This  is  a  mistake.  The  ac- 
cumulation of  loose  soil  immediately  about  the  lodge,  during  the 
process  of  construction  and  subsequently,  did,  however,  sometimes 
produce  an  apparent  depression  inside.  The  soil  taken  from  the 
fireplace  was  carefully  placed  in  a  small  ridge  immediately  about  its 
edge.  The  entire  area  as  thus  prepared  was  then  repeatedly  beaten 
with  mallets  or  billets  of  wood  prepared  for  the  purpose,  in  order  to 
render  it  compact  and  smooth.  About  the  fireplace,  at  a  distance 
of  eight  feet  from  the  centre,  a  circle  of  six  or  eight  strong  posts, 
forked  and  rising  twelve  feet  above  the  surface,  was  set  firmly  in  the 
ground.  Outside  of  this  circle,  at  a  distance  of  nine  feet,  was  set 
another  circle  of  posts  similar,  but  standing  only  seven  feet  high, 
and  the  same  distance  from  each  other.     In  the  forks  of  the  posts 


374 


TEPEE. 


of  the  inner  circle  strong  poles  were  laid,  reaching  from  one  to 
another.  Similar  poles  were  likewise  laid  on  the  posts  of  the  outer 
circle.  Two  feet  outside  of  this  circle  a  small  ditch,  two  inches 
deep  and  three  wide,  was  now  dug.  In  this  ditch,  at  intervals  of 
four  inches,  were  set  poles  two  or  three  inches  in  diameter,  and  of 
sufficient  length  to  just  reach  the  poles  on  the  posts  of  the  outer 
circle.  These  inclined  poles  formed  the  frame-work  of  the  walls  of 
the  lodge.  Poles  of  like  size  and  at  equal  intervals  were  now  laid 
from  the  lower  cross-poles  to  the  upper,  but  reaching  so  far  beyond 
the  latter  that  between  the  upper  extremities  of  these  poles  a  circular 
orifice,  about  two  feet  in  diameter,  was  left  as  a  skylight  and  smoke- 
hole.  These  poles  formed  the  support  of  the  roof.  Willow  withes 
were  then  bound  transversely  with  bark  to  these  poles  at  intervals  of 
about  an  inch.  At  this  stage  the  lodge  had  some  resemblance  to  an 
immense  basket  inverted.  A  layer  of  hay  was  now  placed  upon  the 
frame-work,  and  the  whole  built  over  with  sods,  the  interstices  in 
the  sod-work  being  carefully  filled  with  loose  soil.  The  thickness 
of  the  earth  upon  the  roof  was  about  nine  inches,  on  the  walls 
considerably  more.  The  external  appea/ance  of  a  lodge  as  thus 
finished  was  not  unlike  a  large  charcoal-pit.  The  entrance  was 
through  a  passage  twelve  feet  long  and  seven  wide.  The  sides  of 
this  passage,  which  always  faced  the  east  (as  did  also  the  entrance 
of  a  skin  lodge),  were  constructed  exactly  as  the  walls  of  the  lodge ; 
the  top  was  flat  and  heavily  covered  with  turf.  Over  its  inner 
extremity,  where  it  opened  into  the  lodge,  was  hung  a  skin  as  a  sort 
of  closure.  The  lower  part  of  this  was  free,  so  that  it  might  be 
easily  thrown  up  by  those  passing  in  and  out.  Inside,  till  a  person 
became  accustomed  to  the  dim  light,  all  seemed  obscure.  Near  the 
fireplace  was  a  forked  stake,  set  in  an  inclining  position,  to  answer 
as  a  crane  in  cooking.  The  ground  about  the  fire  was  overspread 
with  mats,  upon  which  the  occupants  might  sit.  Next  to  the  wall 
was  a  row  of  beds,  extending  entirely  around  the  lodge  (except  at 
the  entrance),  each  bed  occupying  the  interval  between  two  posts 
of  the  outer  circle.  The  beds  were  raised  a  few  inches  from  the 
ground  upon  a  platform  of  rods,  over  which  a  mat  was  spread,  and 
upon  this  the  bedding  of  buffalo-robes  and  other  skins.  Partitions 
made  of  willow  withes,  bound  closely  together  with  bark,  were  set 
up  between  the  ends  of  adjacent  beds;  and  immediately  in  front  of 
each  bed  a  mat  or  skin  was  sometimes  suspended  to  the  poles  of  the 
roof  as  a  sort  of  curtain,  to  be  rolled  up  or  let  down  at  pleasure. 
Furniture,  as  arms,  clothing,  provisions,  saddles,  etc.,  not  in  use 
was  hung  upon  different  parts  of  the  frame-work,  or  variously  bestowed 
about  the  interior. 

Several  families  usually  lived  in  one  of  these  lodges.  Though  each 
family  had  its  particular  part  of  the  dwelling  and  the  furniture  of 
each  was  kept  separate,  anything  like  privacy  in  conversation  or  life 
was  impossible.  What  one  did  all  knew.  Whenever  a  member  of 
any  one  of  the  families  cooked,  a  portion  of  the  food  was  given  to 
each  occupant  without  distinction  of  family.     They  were  also  very 


TEPEE. 


375 


)n,  to  answer 


accommodating,  borrowing  and  lending  freely  almost  any  article 
they  had. 

The  dimensions  given  in  the  preceding  description  are  tiiose  of  an 
average  lodge.  The  actual  proportions  of  one  taken  as  of  ordinary 
size  were  :  Diameter,  thirty-nine  feet ;  wall,  seven  and  one-half  feet 
high  ;  extreme  height  of  roof,  fifteen  and  one-half  feet ;  length  of  en- 
trance, thirteen  feet ;  width,  seven  feet.  Some  of  these  figures  might 
be  considerably  larger  or  smaller.  One  lodge  measured  was  only 
twenty-three  feet  in  diameter;  another  was  fifty-six  feet.  Among  the 
remains  of  an  old  Ski'-di  village  on  the  Loup,  one  of  the  lodges  seems 
to  have  been  two  hundred  feet  in  diameter.  The  tradition  is  that  it 
was  a  medicine-lodge. 

As  may  be  readily  inferred,  the  building  of  one  of  these  fixed 
lodges  was  an  undertaking  involving  much  labor.  The  timber  quite 
frequently  was  procurable  only  at  a  distance,  and  with  their  facilities 
its  adjustment  was  a  tedious  process.  And  yet,  after  all  the  outlay 
necessary  in  its  construction,  it  was  occupied  a  comparatively  small 
part  of  the  year,  i)robably  not  over  four  months.  The  remaining 
eight  months  they  were  absent  on  their  semi-annual  hunts.  Still, 
these  fixed  residences  were  of  great  benefit  to  them.  They  pre- 
served alive  the  idea  of  home,  and  were  undoubtedly  one  cause  of 
the  tribe's  retaining  a  sort  of  fixity  and  regularity  in  their  yearly 
life  which  otherwise  might  ha',  e  been  relinquished  long  ago.  On 
sanitary  grounds  their  brief  y.  arly  continuance  in  these  dwellings 
was  no  doubt  fortunate.  The  ventilation  in  them  was  very  defec- 
tive, and  continuous  occupation  would  in  all  probability  have  been 
a  fertile  source  of  wasting  disease. 

This  large  lodge  was  also  used  among  the  other  branches  of  the 
Pawnee  family,  though  in  the  South  its  construction  was  somewhat 
modified.  Catlin  represents  the  Arickaree  lodges  as  conical,  with  ho 
projecting  entrance.  This  is  a  mistake.  Their  lodges  were  essen- 
tially the  same  as  those  of  the  Pawnees.  Among  the  Southern 
branches  the  frame-work  was  similar,  but  instead  of  a  covering  of 
turf  they  were  heavily  thatched  with  straw  or  grass.  Marcy,  in  his 
"  Exploration  of  the  Red  River,"  gives  a  cut  of  a  Wichita  village,  in 
which  the  lodges  are  represented  as  conical.  This  pattern  was  in 
use,  but  the  other  was  the  more  common. 

I  give  the  following  description  of  the  Chippewa  tepee,  kindly 
furnished  me  by  Mr.  Charles  H.  Beaulieu  : 

"The  conical-shaped  wigwam  is  used  altogether  when  camp  is 
moved  every  day  or  so,  and  which  can  be  hastily  put  up  by  first 
making  use  of  three  poles,  placed  together  very  much  on  the  prin- 
ciple of  the  stacking  of  arms  for  infantry ;  other  poles  are  then 
placed  equidistant  on  the  ground,  their  tops  resting  on  the  forked 
tops  of  the  three  poles  first  placed  in  position.  The  number  of  poles 
and  their  length  depends  on  the  size  of  the  wigwam  required  to 
accommodate  the  family.  The  poles  are  placed  on  the  ground 
from  twenty  to  twenty-four  inches  apart.  This  style  of  wigwam  is 
also  altogether  used  in  the  winter-time,  its  conical  shape  and  birch- 


376 


TEPEE. 


bark  covering  reflecting  heat  of  a  moderate  fire  built  in  the  centre. 
The  outside  of  tiie  wigwam  is  banked  with  snow  to  the  height  of 
one  and  one-half  feet,  preventing  a  draft  or  the  cold  from  coming  in 
at  the  bottom.  The  door-way  is  generally  well  closed  with  a  blanket 
or  two.  A  cross-piece  is  tied  on  to  two  poles  opposite  each  other, 
upon  which  a  piece  of  green  wood,  crotched  at  both  ends,  is  forked 
to  hang  kettles  or  pots  when  cooking;  one  end  of  this  ])iece  of 
green  wood  is  forked  on  to  the  cross-piece,  the  other  holding  the 
bail  of  the  kettle. 

"  The  material  next  the  ground  in  these  wigwams,  and  upon  which 
matting  is  placed,  is  boughs  of  balsam,  fir,  or  cedar.  Hay  is  also 
used.  The  covering  of  these  wigwams  is'  always  of  birch-bark. 
Being  in  a  country  where  timber  is  abundant,  the  poles  are  not  re- 
moved on  moving  camp.  The  frame  of  the  wigwam  used  by  the 
Chippewas  in  the  summer-time,  when  permanently  located,  are  of 
any  kind  that  are  pliable,  are  placed  securely  in  the  ground  and 
bent  to  the  shape  required,  each  pole  having  its  mate  on  the  opposite 
side  of  the  lodge.  Wherever  these  poles  meet  or  cross  one  another, 
they  are  securely  held  with  inner  bark  of  basswood ;  other  and 
smaller  poles  encircle  those  stuck  in  the  ground.  Raised  platforms 
about  fourteen  inches  high  are  made  on  each  side  of  the  wigwam  as 
one  enters  the  door-way.  These  are  made  of  any  size,  and  have 
sometimes  two  door-ways,  which  are  always  in  any  wigwam  opposite 
each  other.  The  average  size  will  accommodate  from  ten  to  fifteen 
persons.  Cooking  is  generally  done  outside,  except  in  rainy 
weather.  When  mosquitoes  are  unusually  numerous,  smudges  are 
built  in  the  wigwams  ;  but  they  are  generally  remarkably  free  of 
those  pests. 

"This  style  of  dwelling  is  never  used  in  cold  weather.  There  is 
ariother  kind  of  summer  residence  built  very  much  in  the  shape  of 
an  ordinary  white  man's  house ;  average  size  thirteen  by  eighteen 
feet ;  sides  four  and  one-half  feet  high,  and  four  and  one-half  feet 
roof;  side  of  tamarack,  Norway  pine,  or  cedar-bark;  birch-bark 
roofing. 

"  Sugar-camps  or  wigwams  are  always  of  this  shape,  with  birch-bark 
sides  or  mats  of  stitched  rushes.  These  wigwams  are  seldom  with- 
out two  entrances,  and  have  the  raised  platforms  as  mentioned  in 
number  two.  In  placing  birch-bark  on  wigwams  of  any  description, 
it  is  laid  on  as  siding  would  be  on  a  house,  sufficient  lap  being 
allowed  to  prevent  drifting  in  of  snow  or  leaking  in  rainy  weather. 
The  birch-bark  covering  for  wigwams  is  cut  from  ten  to  twelve  feet 
long  and  about  four  wide.  The  bark  is  gathered  in  June.  A  tree 
a  foot  in  diameter  will  produce  bark  a  yard  wide.  In  removing 
bark  from  trees,  it  is  done  according  to  the  use  for  which  it  is 
needed  ;  consequently  for  wigwams  it  is  removed  in  lengths  of  four 
feet.  AH  the  rough  parts  on  outside  are  removed,  and  it  is  then 
sewed  with  a  certain  root  of  a  tree  found  in  damp  places,  or  the 
inner  bark  of  basswood.  After  the  strips  are  sewed  together, 
slender  cedar  or  pine  sticks  are   fastened  at  each  end,  to  which 


THERE—  THUNDER. 


377 


1  the  centre, 
he  height  of 
111  coming  in 
ith  a  blanket 
;  each  other, 
ds,  is  forked 
this  ])iece  of 
holding  the 

i  upon  which 
Hay  is  also 
f  birch-bark, 
s  are  not  re- 
used by  the 
cated,  are  of 
ground  and 
I  the  opposite 
one  another, 
;    other  and 
sed  platforms 
le  wigwam  as 
ze,  and  have 
warn  opposite 
ten  to  fifteen 
pt    in    rainy 
1  smudges  are 
jably  free  of 

There  is 

le  shape  of 

by  eighteen 

one-half  feet 

birch-bark 

1  birch-bark 
eldom  with- 
nentioned  in 
description, 
nt  lap  being 
iny  weather. 
o  twelve  feet 
ime.  A  tree 
In  removing 
which  it  is 
gths  of  four 
d  it  is  then 
aces,  or  the 
id  together, 
d,  to  which 


strings  are  attached  to  tie  the  bark  in  place,  or  tie  up  the  bundle 
when  the  bark  is  rolled  up." 

I  think  that  red-elm  and  ash-bark  are  also  used  for  tepees  as  well 
as  birch-bark. 

There.  To  represent  a  person  as  going  to  a  place,  the  left  hand 
usually  represents  the  place,  as  in  Arrive  There.  The  sign  for  Sit 
is  frequently  used,  moving  the  hand  well  out  from  body. 

Thick.  Hold  extended  left  hand,  back  to  left,  fingers  pointing  to 
front,  in  front  of  body  ;  i)lace  the  right  palm  against  lower  edge  of 
left  hand,  right  hand  at  right  angle  with  left ;  bend  up  tlie  fingers  and 
clasp  the  left  hand  between  thumb  and  fingers,  tips  of  fingers  and 
thumb  at  middle  of  left  hand  ;  move  the  right  to  front  two  or  three 
inches  and  back,  repeating  motion. 

Deaf-mutes  use  the  same,  only  the  fingers  do  not  touch  back,  or 
thumb  palm  of  left  hand. 

Thief.     Make  signs  for  person  and  for  Steal. 

Deaf-mutes  use  the  same  gestures. 

Whipping  and  taking  away  property  are  the  punishments  which 
thieves  have  to  undergo,  but  public  sentiment  is  so  strongly  against 
this  class  that  the  Indians  experience  but  little  trouble  from  them. 
Many  of  the  tribes  will,  however,  steal  anything  they  can  carry  away, 
from  any  strangers  who  may  be  with  them,  or  from  neighboring 
tribes,  even  though  they  may  be  at  peace  with  them. 

Thin.  The  best  way  is  to  point  to  something  thin,  but  I  have  seen 
the  extended  left  hand  brought  in  front  of  body,  fingers  pointing  to 
front ;  then  rub  the  lower  edge  with  tips  of  thumb  and  index  of  right 
hand,  other  fingers  closed,  ball  of  thumb  resting  against  first  joint 
of  index,  index  and  thumb  pointing  upwards,  edges  of  hands  at 
angles  with  each  other,  back  of  index  to  left,  back  of  thumb  nearly 
to  right. 

Deaf-mutes  use  the  same  sign. 

Think.  Conception  :  Drawn  from  the  heart.  Hold  right  hand, 
back  up,  against  left  breast,  index  finger  extended  and  pointing  to 
left,  others  and  thumb  close ;  move  the  hand  horizontally  outwards 
and  to  right  eight  or  ten  inches. 

The  Crows  and  some  other  tribes  seem  to  combine  signs  for  True 
and  Think,  holding  hand  as  above  described,  but  when  moving  to 
front  allowing  index  to  drop  so  as  to  point  to  front  and  downwards. 

Deaf-mutes  place  tip  of  extended  index  against  centre  of  forehead, 
other  fingers  and  thumb  closed  ;  move  the  hand  so  that  tip  of  index 
describes  a  spiral  circle. 

Thousand.     Make  signs  for  Hundred  and  Ten.  (See  Count.) 

Deaf-mutes  make  their  signs  for  the  letter  M  and  One. 

Thread.  Rub  inner  surface  of  tips  of  thumb  and  index  as  though 
twisting  thread ;  make  sign  for  Sew,  and  in  this  gesture  carry 
right  hand  well  beyond  left,  as  though  pulling  a  thread  through  the 
material. 

Deaf-mutes  make  motion  of  sewing. 

Thunder.    Make  signs  for  Bird  and  for  Fire,  holding  hand  in 


378 


TIMBER—  TIRED. 


front  of  and  little  higher  than  head.  Usnally  the  sign  for  Rain  is 
also  made. 

Some  Indians  make  signs  for  Bird  and  Medicine  ;  and  I  have  also 
seen  both  closed  hands  held  in  front  of  and  close  to  mouth  ;  the 
hands  thrown  outwards,  upwards,  and  to  right  and  left,  at  same  time 
opening  them  to  denote  the  noise.  Some  Indians  accompany  the 
gesture  with  a  vocal  sound. 

Thunder  i'  called  both  the  "shooting"  and  "fire  bird." 

Some  consider  that  immense  wings  cause  the  rumbling,  rever- 
berating noise,  and  that  the  flash  comes  from  the  "shooting." 
This  latter  would  seem  to  be  of  late  origin, — since  the  introduction 
of  gunpowder. 

I  have  also  been  told  many  times  that  the  noise  was  the  crying  or 
angry  growl  of  the  bird,  and  the  lightning,  the  fire  flashing  from  its 
eyes  and  mouth. 

The  interpreters  tell  me  they  call  it  a  God.  It  is  one  of  the  few 
mysteries  that  they  have  a  name  for,  and  it  is  certain  that  they  pray 
to  and  make  offerings  to  it. 

A  Bannack  Indian  said  to  me,  "  The  thunder  asked  the  mosquito 
why  he  was  so  full  of  blood,  and  where  he  got  it.  The  mosquito 
said  he  got  it  out  of  the  pine-trees.  He  would  not  tell  that  he  got 
it  out  of  animals  ;  and  so  the  thunder  believed  it,  always  striking 
and  destroying  the  trees.  I  do  not  know  what  the  lightning  is,  I 
only  know  it  can  kill,  and  we  have  no  way  of  preventing  it.  A  Ban- 
nack  Indian  once  tried  to  escape  from  a  storm, — ran  his  pony  before 
it;  but  as  he  reached  camp,  and  just  as  he  dismounted,  the  '  irse  was 
killed." 

Timber.    See  Tree. 

Time.  In  reckoning  the  age  of  a  person,  or  in  speaking  of  past 
or  future  time,  the  general  custom  is  to  say  "so  many  winters," 
"This  year"  would  not  necessarily  be  "this  winter."     (See  Year.) 

For  time  of  day  make  sign  for  Sun,  holding  hand  toward  the 
point  in  the  heavens  where  the  sun  is  at  the  time  desired  to  be  repre- 
sented. To  specify  any  length  of  time  during  the  day,  mark  space 
the  sun  passes  over. 

Time,  as  I  have  observed,  is  reckoned  by  the  Indians, — days,  by 
nights ;  months,  by  moons ;  and  years,  by  winters. 

Our  expressions  which  convey  ideas  of  present  time  are  expressed 
by  the  Indians  by  now,  or  more  frequently,  to-day. 

It  may  very  truthfully  be  said  that  Indians  care  very  little  about 
time  ;  they  seem  to  have  more  of  it  than  anything  else. 

Deaf-mutes  hold  left  hand,  back  up,  in  front  of  body,  tap  back  of 
left  hand  near  knuckles  with  tip  of  slightly-curved  index  of  right 
hand,  other  fingers  and  thumb  closed. 

Timorous.     Make  signs  for  Coward  and  Little. 

Deaf-mutes  make  their  sign  for  Afraid,  drawing  Ipack  only  a  little, 
however. 

Tired.  Hold  hands,  backs  up,  well  in  front  of  body,  hands  equally 
advanced  same  height  and  several  inches  apart,  index  fingers  ex- 


TOBACCO. 


379 


for  Rain  is 


tended  and  pointing  to  front,  others  and  thumbs  closed  ;  lower  the 
hands  a  few  inches,  and  at  same  time  draw  them  very  sliglitly  towards 
body.     This  is  used  in  the  sense  of  worn  out,  exhausted,  etc. 

Sometimes  before  making  above  sign,  the  thighs  are  touched  with 
hands. 

Deaf-mutes  hold  the  hands,  backs  up,  near  each  other,  in  front  of 
body;  move  the  hands  on  small  curves,  right  upwards  to  right  and 
downwards,  left  upwards  to  left  and  downwards,  at  same  time  aiming 
hands  backs  down  ;  as  the  hands  turn  downwards  on  the  curves,  let  the 
hands  drop  by  a  sudden  relaxation  of  the  muscles,  as  though  paralyzed. 

Tobacco.  Hold  extended  left  hand,  back  down,  in  front  of  body  ; 
place  the  lower  edge  of  closed  right  hand  on  left  palm  ;  rub  with 
the  lower  edge  the  left  palm  by  giving  circular  movement  to  right 
hand.  This  is  the  general  sign  for  whatever  is  smoked  in  a  pipe, 
and  frequently  the  sign  for  Smoke  is  added.  What  is  usually  called 
"plug  tobacco"  is  represented  by  above  sign,  and  then  hold  ex- 
tended left  hand,  back  to  left  and  downwards,  fingers  pointing  to 
front,  well  in  front  of  and  lower  than  left  shoulder;  place  lower 
edge  of  extended  right  hand  on  left  wrist,  at  right  angles  with  left 
hand  (this  makes  the  size),  then  hold  left  hand  back  to  left  and  front, 
in  front  of  body,  fingers  pointing  to  front  and  right ;  hold  extended 
right  hand  just  in  front  and  little  higher  than  ends  of  fingers  of  left 
hand,  hands  at  right  angles,  lower  edge  of  right  hand  pointing  to 
front,  left,  and  downwards ;  move  the  right  hand  to  front,  left,  and 
downwards,  right  palm  grazing  left  finger-ends  as  though  cutting 
them  off  with  its  lower  e>^ge,  repeating  motion. 

"Plug"  is  the  kind  of  lobacco  now  commonly  used  by  the  In- 
dians for  smoking  (they  very  rarely  chew  it),  mixed  in  the  propor- 
tions of  one  art  tobacco  with  four  parts  of  red-willow  bark,  the 
leaves  of  a  vine  called  laube,  or  the  leaves  of  sumach.  The  inner 
bark  of  the  red  willow  is  the  portion  used,  and  is  prepared  by  scrap- 
ing it  off  in  long  shavings  (first  carefully  removing  the  outer  bark), 
drying  or  breaking  or  cutting  up  into  small  particles. 

In  smoking  they  inhale  the  smoke  into  the  lungs,  and  eject  a  great 
portion  of  it  through  the  nose,  sometimes  blowing  it  in  a  thin  col- 
umn towards  the  God  they  may  be  making  a  prayer  to. 

The  bark  and  leaves  have  rather  a  mild,  pungent  taste  and  pleasant 
odor,  and  the  tobacco  is  so  diluted  as  to  relieve  it  from  any  very 
pernicious  effects,  even  in  the  first  attempts  at  smoking. 

Many  of  the  women  smoke.  The  boys  begin  when  about  eight 
years  old.  The  exceptions  to  the  habit  are  rare  ;  but  the  Sioux  chief 
"Spotted  Tail,"  by  far  the  ablest  Indian  I  have  ever  known,  was 
one;  while  "Little  Wolf  of  the  Cheyennes  is  constantly  smoking 
and  chewing,  rarely,  howevr,  using  an  Indian  pipe,  and  he  does  not 
dilute  the  tobacco  with  leaves  or  bark,  preferring  a  strong  cigar  to  a 
pipe.  I  have  never  seen  more  than  half  a  dozen  Indians  who 
chewed  tobacco. 

Deaf-mutes  hold  closed  hand  near  mouth  and  hoist  the  hand  to 
right,  as  :hough  twisting  off  a  "  chew." 


1! 


38o 


TOBA  CCO-BA  C—  TRADE. 


Tobacco-Bag.  Make  sign  for  Tokacco  ;  then  hold  slightly-curved 
hand,  back  to  left,  in  front  of  body;  bring  compressed  hand  from 
right  and  above,  and  thrust  it  downwards  between  spread  thumb  and 
index  of  left  hand. 

Together.     Make  sign  for  With. 

Tomahawk.  Hold  left  forearm  in  front  of  body,  pointing  up- 
wards and  to  right,  and  lay  the  extended  right  hand  on  the  hollow 
of  the  left  arm.     This  is  not  a  common  sign. 

Sometimes  it  is  indicated  by  simply  striking  forward  and  down- 
wards with  right  hand. 

To-morrow.  Make  sign  for  Night,  and,  c6ntinuing  motion,  make 
sign  for  Day,  and  usually  represent  the  sun  rising  in  tlie  east. 

Deaf-mutes  throw  right  hand  to  front  from  right  shoulder,  back  of 
hand  to  riglit,  thumb  alone  extended  and  pointing  upwards. 

Tornado.  Conception :  Wind  charges.  Make  sign  for  Wind, 
and,  continuing  motion,  make  sign  for  Charge. 

Tortoise.  Hold  right  hand,  back  up,  in  front  of  and  lower  than 
right  shoulder,  hand  near  body,  hand  nearly  closed,  but  back  of 
fingers  from  knuckles  to  second  joints  nearly  on  line  with  back  of 
hand ;  move  the  hand  horizontally  to  front,  at  same  time,  by  wrist 
action,  twist  the  hand  to  right  and  left. 

Some  Indians  make  sign  for  Water,  shape  of  the  animal,  and 
move  tlie  hands  to  imitate  motion  of  its  feet. 

Deaf-mutes  hold  slightly-compressed  left  hand  in  front  of  body, 
edges  pointing  to  right ;  place  right  under  left,  touching  palm, 
thumb  extended  and  projecting  above  back  of  left  hand. 

Track.     Make  sign  for  Walk  and  point  to  the  ground. 

Deaf-mutes  use  the  same  sign. 

Trade.  Make  sign  for  Exchange.  I  have  found  among  some 
tribes  that  the  Southern  sign  as  used  by  the  Comanches — i.e.,  hands 
passing  each  other — was  taken  to  mean  the  incompleted  transaction, 
and  the  other  as  the  bargain  or  trade  concluded. 

Deaf-niiites  indicate  a  giving  and  taking. 

Mr.  Dunbar  says  of  the  Pawnees,  that  "  trade  was  never  very  ex- 
tensive. Their  implacable  warring  with  neighboring  tribes  neces- 
sarily precluded  any  general  commercial  intercourse.  Their  trade 
was  confined,  therefore,  to  the  few  tribes  with  whom  they  were  on 
terms  of  amity;  i.e.,  the  Arikaras,  the  Mandans,  and  Wichitas. 
From  the  latter  they  obtained  horses  and  Ims  (Van;  from  the  two 
former  eagles*  feathers,  a  commodity  in  great  demand  among  the 
Pawnees,  and  red  pipe-stone.  The  articles  given  in  exchange  to  the 
Arikaras  and  Mandans  were  horses,  salt  from  the  plains  of  the  Upper 
Arkansas,  and  to  the  latter  sometimes  corn.  To  the  Wichitas  they 
bartered  pipe-stone,  and  to  some  extent  eagles'  feathers.  With  the 
whites  also  their  trade  was  limited,  never  having  been  sufficient  to 
induce  the  establishing  of  a  permanent  trading-post  among  them. 
The  nearest  stated  establishment  of  this  kind  was  at  Bellevue,  on  the 
Missouri,  and  here  their  dealings  were  comparatively  light.  Perhaps 
there  is  no  instance  of  another  tribe  equally  large  whose  trade  in  all 


TRADE  R'-^TE AIL. 


38r 


htly-curved 
hand  from 
thumb  and 


ointing  up- 
the  hollow 

and  down- 

otlon,  make 
east. 

der,  back  of 
irds. 
for  Wind, 

1  lower  than 
but  back  of 
with  back  of 
me,  by  wrist 

animal,  and 

jnt  of  body, 
iching  palm, 


among  some 

— i.e.,  hands 

transaction. 


ever  very  ex- 
tribes  ncces- 
Their  trade 
ley  were  on 
d  Wichitas. 
om  the  two 
among  the 
hange  to  the 
)f  the  Upper 
^ichitas  they 
With  the 
sufficient  to 
mong  them. 
][evue,  on  the 
[ht.    Perhaps 
trade  in  all 


directio'.'.c  was  so  restricted.  The  isolated  condition  in  which  they 
lived,  shut  in  on  all  sides  by  unforgiving  foes,  seems  in  a  considerable 
measure  to  have  disused  them  to  the  thought  of  any  such  relations, 
and  tai'ght  them  to  rely  only  or  chiefly  upon  themselves." 

Trader.     Make  signs  for  Whites,  Chief,  and  Trade. 

Deaf-mutes  make  the  sign  for  person.  Give,  and  Take. 

Trail.  Hold  the  extended  hands,  backs  down,  in  front  of  body, 
hands  ecjually  advanced  in  same  horizontal  plane,  lower  edges  a  few 
inches  apart ;  move  the  right  hand  to  rear  a  few  inches  ;  at  same 
time  carry  left  to  front ;  then  bring  left  to  rear,  and  move  right  to 
front,  repeating  motion  two  or  three  times.  This  is  used  more  in  the 
sense  of  a  heavy,  well-marked  trail,  made  by  tepee-poles  or  \vagons. 

For  a  tepee-trail,  first  make  above  sign,  then  cross  the  extended 
index  fingers  at  first  joints,  others  and  thumbs  closed,  index  fingers 
forming  an  angle  little  less  than  a  right  angle  and  held  horizontally, 
hands  held  close  to  body  j  move  the  hands  to  front  and  slightly 
upwards. 

For  a  wagon-trail  or  road,  make  first  sign  us  above,  then  sign  for 
Wagon. 

For  a  slight  trail  made  by  a  person  or  beast,  make  sign  for  Walk. 
(The  footprints  are  left  only.) 

I  met  in  the  Indian  Territory  a  Kickapoo  Indian,  wlio  made  for 
pony-tracks  horizontal  and.incoinplete  circles  with  thumbs  and  index 
fingers,  and  then  the  motion  1  have  described  under  Walk. 

Trail  (To).  Make  sign  for  Track  or  Trail,  and  sign  for  Look, 
the  fingers  pointing  downwards  towards  ground  and  moved  well 
about.  Something  akin  to  the  rigidity  of  muscles  which  comes  upon 
a  pointer  or  setter  dog  when  he  scents  a  game-bird  is  seen  in  some 
Indians  when  discovering  and  following  a  trail  and  fresh  "signs" 
are  seen.  Tliere  is,  of  course,  great  difference  in  the  capacities  of 
individual  Indians  as  trailers,  some  being  no  better  than  many  white 
men,  whilst  others  are  astonishingly  capable,  and  become  famous  in 
their  tribes  for  their  ability.  In  1S78  troops  were  sent  out  from 
Fort  Keogh,  Montana,  to  intercept  some  Clieyennes,  who  had  been 
reported  by  an  officer  as  crossing  the  Yellowstone  below  the  post. 
After  the  troops  had  been  two  days  out  from  the  garrison,  a  Chey- 
enne scout,  called  "Poor  Elk,"  was  sent  out  with  dispatciies.  He 
had  ridden  all  night,  and  his  pony  was  very  tired,  when  he  joined 
the  column  at  about  ten  o'clock  in  the  morning,  but  he  managed, 
with  much  whipping,  to  keep  his  pony  alongside  the  troops.  The 
country  had  been  overrun  by  great  herds  of  buffalo,  the  grass  had 
been  eaten  and  broken  down,  and  there  was  a  perfect  labyrinth  of 
buffalo-paths.  Some  excelknt  wliite  and  Indian  scouts  were  with 
the  command,  but  nothing  had  been  discovered  until,  suddenly, 
"Poor  Elk"  stopped  (he  was  riding  abreast  of  the  middle  of  the 
column),  and  going  a  little  distance  to  the  right,  to  more  thoroughly 
scan  the  country,  came  back  at  a  shuffling  tired  gallop,  and  reported 
that  he  had  found  the  trail  of  the  Indians. 

It  crossed  the  direction  of  the  troops  at  right  angles,  and  one-half 


^ 


382 


TRAP—TRAVOIS. 


of  the  command  had  already  passed  over  it.  "Poor  Elk"  followed 
it  for  about  a  mile  to  where  the  pursued  party  had  camped.  He 
brushed  away  the  ashes  from  the  dead  fires,  and  felt  of  the  earth  un- 
derneath ;  examined  the  droppings  of  the  animals,  counted  the  num- 
ber of  fires,  and  noted,  by  the  marks  made  by  the  pins,  the  size  of 
the  lodges;  carefully  scrutinized  some  moccasins,  bits  of  cloth,  etc., 
that  had  been  thrown  away ;  noticed  that  the  moccasins  were  sewed 
with  thread  instead  of  sinew,  and  were  made  as  the  Sioux  make 
theirs;  discovered  that  the  calico  was  such  as  is  used  at  agencies; 
found  a  bit  of  hair-braid,  such  as  Sioux  Indians  fasten  to  the  scalp- 
lock.  A  sweat-lodge  had  been  built,  indic^tting  that  they  had  re- 
mained in  camp  at  least  one  day,  and  the  droppings  of  the  animals 
determined  that  the  stay  had  been  but  one.  The  position  of  the 
camp,  the  tying  of  the  animals  near  the  tepees  and  wickey-ups,  the 
number  of  lodges,  the  care  taken  by  the  Indians  in  leaving, — all  these 
things  furnished  evidence  as  to  the  number  of  Indians  and  animals, 
and  the  number  of  days  since  they  had  camped  there.  Though  moving 
stealthily,  yet  they  were  in  no  special  hurry ;  were  Sioux  and  not 
Cheyennes,  as  stated  ;  had  recently  left  an  agency;  had  not  crossed 
the  Yellowstone  at  the  time  reported,  but  two  days  previously; 
were  evidently  a  party  of  Sioux  who  were  on  their  way  to  join  the 
Indians  north  of  the  British  line.  In  fact,  the  record  left  by  these 
Indians  was  as  complete  as  though  it  had  been  carefully  written  out. 

In  following  the  trail  of  animals,  the  knowledge  of  their  habits  and 
peculiarities  is  of  the  greatest  assistance.  Troops  frequently  go 
through  or  across  country.  Indians  take  the  line  of  least  resistance, 
and  war-parties  keep  concealed.  A  broken  blade  of  grass,  a  bead 
or  feather  dropped,  a  moccasin-track,  and  the  story  is  told. 

White  horse-thieves  on  the  frontier  frequently  disguise  themselves 
as  Indians  and  "run  off"  stock;  but,  as  a  rule,  they  make  a  trail 
which  can  be  easily  detected.  The  .Indian  whips  and  other  articles, 
which  they  drop,  are  placed  where  they  are  sure  to  be  seen  by  the 
pursuers.  Their  moccasin-tracks  are  made  in  the  snow  or  soft  earth, 
where  they  will  be  distinctly  outlined.  In  fact,  they  overdo  the 
business,  and  yet  they  have  deceive!  many  good  white  trailers. 

Trap,  For  iron  and  steel  traps,  touch  or  point  to  something  made 
of  iron  or  metal,  then  hold  hands  'equally  advanced,  at  same  height, 
in  front  of  body,  back  of  right  to  right,  left  to  left,  index  fingers, 
slightly  curved,  pointing  to  front,  other  fingers  and  thumbs  closed  ; 
raise  the  hands  on  curve,  and  bring  index  fingers  side  by  side,  touch- 
ing, with  a  jerk, — to  represent  action  of  jaws  of  trap. 

The  traps  made  and  used  by  Indians,  such  as  the  "deadt'all"  and 
others,  are  described  by  natural  signs. 

Deaf-mutes  make  same  gestures. 

Travois.  Make  sign  for  Tepee,  for  animal  which  hauls  the  poles; 
then  bring  both  hands,  backs  up,  opposite  each  other  at  same  height, 
well  out  in  front  of  body,  index  fingers  extended,  pointing  to  front 
and  slightly  upwards ;  draw  the  hands  to  rear  and  slightly  downwards, 
terminating  movement  when  hands  are  near  body ;  keep  left  hand 


TREATY— TRUE. 


383 


t"  followed 
mped.  He 
le  earth  un- 
ed  the  num- 
,  the  size  of 

cloth,  etc., 
;  were  sewed 
Sioux  make 
at  agencies ; 
to  the  scalp- 
;hey  had  re- 

the  animals 
jition  of  the 
:key-ups,  the 
g, — all  these 
md  animals, 
ough  moving 
oux  and  not 
i  not  crossed 
5  previously ; 
y  to  join  the 
left  by  these 

written  out. 
jir  habits  and 
"requently  go 
ist  resistance, 
grass,  a  bead 

old. 

;e  tliemselves 

make  a  trail 
)ther  articles, 
seen  by  the 

or  soft  earth, 

y  overdo  the 

trailers. 

lething  made 

same  height, 

ndex  fingers, 
mbs  closed ; 

\l  side,  touch- 

leadfall"  and 


lis  the  poles ; 

I  same  height, 

)ting  to  front 

downwards, 

;ep  left  hand 


inches  to  right 


md  bring  extended  right  hand,  back  up,  just  over 
ing  to  left ;  draw  the  right  hand  horizontally  a  few 
g..,..  The  first  sign  represents  the  tepee-jioles,  the  second 
their  position  when  fastened  to  the  animr.l,  and  the  third  the  skin  or 
blanket  fastened  to  the  poles  upon  which  the  person  or  load  is 
placed. 

The  tepee-poles  are  fastened  at  their  smaller  ends  by  a  rope  or  raw- 
hide thong,  wliich  passes  over  the  pony's  withers,  and  the  large  ends 
of  the  poles  drag  on  the  ground.  The  poles  become  shafts,  and 
behind  the  animal  the  load  is  fastened.  Small  children  are  frequently 
placed  in  a  wicker-work  basket  fastened  to  these  poles  ;  and  for  trans- 
porting the  sick  and  wounded  the  skin  of  a  freshly-killed  animal,  a 
robe  or  blanket,  is  fastened  to  the  poles,  forming  a  bed  upon  which 
the  sick  or  wounded  persons  recline,  tv»o  poles  only,  as  a  rule,  being 
used  for  this  purpose. 

Treaty.  One  tribe  with  another,  signs  for  Work  or  Make,  for 
Smoke  and  Shake  Hands,  are  made.  With  the  whites.  Shake  Hands 
and  Write. 

Deaf-mutes  make  their  signs  for  Fight,  Stop,  Talk,  Agree,  and 
Peace. 

Tree.  Make  sign  for  Grass,  holding  hands  a  little  higher  than 
shoulders.  This  represents  timber, — trees.  For  one  tree  make  above 
sign,  separate  the  hands  but  slightly,  and  then  hold  up  extended 
right  index. 

Deaf-mutes  hold  left  forearm  vertically  in  front  of  left  shoulder, 
fingers  extended,  separated,  and  pointing  upwards ;  place  right  hand 
at  left  elbow.  This  represents  one  tree  ;  for  more,  move  the  hands 
and  arm  thus  fixed  into  different  positions. 

Trot.  Make  sign  for  the  beast,  and  then  bring  closed  hands, 
backs  up,  in  front  of  body,  same  height,  equally  advanced  and  few 
inches  apart ;  strike  to  the  front  and  downwards  on  a  curve,  first 
with  one  hand  and  then  with  the  other,  repeating  motions  briskly; 
imitating  as  nearly  as  possible  the  action  of  an  animal's  front  feet  in 
trotting. 

Deaf-mutes  use  the  same  sign. 

Trouble.  Make  sign  for  Heart;  then  hold  right  hand  as  in  Per- 
haps, having  all  fingers  extended  as  explained  in  latter  part  of  that 
description,  and  turn  the  hand  as  there  described.  Troubled,  un- 
settled, worried  with  a  feeling  of  fear,  would  also  be  expressed  by 
this  sign,  and  sign  for  Excited.  Heart  also  in  a  flutter  and  rising 
into  the  throat. 

Deaf-mutes  move  the  hands  in  front  of  face  or  forehead. 

True.  Conception  :  One  way,  or  tongue  straight.  Hold  right 
hand,  back  up,  in  front  of  and  rather  close  to  neck,  index  finger  ex- 
tended pointing  to  front,  others  and  thumb  closed  ;  move  the  hand 
to  front.  Sometimes  the  sign  for  Like  is  made  ;  indicating  but  one 
way  ;  does  not  deviate  to  right  or  left ;  straight  from  heart  and  tongue. 

Deaf-mutes  hold  right  h.'..(d,  back  to  right,  in  front  of  neck,  ex- 
tended index  and  vertical,  other  fingers  and  thumb  closed ;  move 


384 


TR  UNK—  TWO-KE  TTL  E. 


the  hand  to  front,  tip  of  index  describing  a  circle,  so  that  when  hand 
stops  it  points  to  front. 

Trunk.  Hold  the  closed  hands,  backs  down,  equally  advanced, 
same  height,  and  about  opposite  shoulders,  well  out  in  front  of  body, 
forearms  horizontal.     Sometimes  indicate  size. 

An  Indian  trunk  is  made  of  a  large  square-  or  rectangular-shaped 
piece  of  untanned  skin,  the  hair  carefully  scraped  off,  and  the  hide 
folded  into  shape  when  green  and  wet.  They  are  usually  decorated 
with  different  colored  paintings,  are  used  for  packing  dried  meat, 
clothing,  etc.,  and  are  called  "  par-fl6ches." 

Deaf-mutes  indicate  size  and  shape,  and  make  motion  of  putting 
something  in  same. 

Try.     Make  sign  for  Push. 

Deaf-mutes  use  the  same  sign. 

Turkey.  Conception  :  Beard.  Make  sign  for  Bird,  and  then 
hold  compressed  ri^nt  hand  under  chin,  close  to  breast,  fingers  point- 
ing downward:: :  shake  the  hand  slightly,  which  is  held  loosely  at 
wrist.     Sometimes  only  index  of  right  hand  is  extended. 

Deaf-mutes  hold  right  index  on  bridge  of  nose,  to  denote  the 
wattle  v-f  the  turkey-gobbler. 

Turtle.    See  Tortoise. 

Tweezers.  Nearly  close  right  hand,  inner  surface  of  tip  of  thumb 
and  index  pressed  together,  index  and  thumb  nearly  extended,  hand 
fixed  as  though  holding  a  small  pair  of  tweezers;  carry  hand  to  face 
or  eyebrows,  and  jerk  it  away  as  though  pulling  out  hairs. 

Deaf-mutes  use  the  same  gesture. 

These  are  in  constant  use  by  the  Indians  in  pulling  out  the  beard, 
eyebrows,  eyelashes,  and  hair  of  the  body  generally. 

Twinkle.  Make  sign  for  Star;  then,  still  holding  hand  in  this 
position,  snap  the  index  and  thumb  as  in  Little  Talk.  To  indicate 
the  brilliancy  of  a  diamond  or  anything  that  twinkles,  make  sign 
for  the  object,  sign  for  Same,  and  above  signs. 

Twins.  Lay  the  palmar  surface  of  extended  and  separated  index 
and  second  fingers  on  abdomen,  other  fingers  and  thumb  closed; 
tlien  make  sign  for  Parturition.  I  have  also  seen  sign  for  Partu- 
rition made,  closing  thumb,  third,  and  little  fingers. 

Deaf-mutes  indicate  sex  and  a  growing  up  equally,  as  well  as  same 
mother  and  one  birth. 

There  is  but  very  little  doubt  in  my  mind  that  some  Indian  mothers 
who  have  twins  born  to  them  destroy  one.  Twin  children  are  very 
rare.     Sitting  Bull  has  had  twins  born  to  him  by  each  of  two  wives. 

Two-Kettle  (Band  of  Sioux  Indians).  Make  signs  for  Sioux, 
for  Kettle  ;  repeating  these  motions  as  though  another  kettle  was 
alongside  of  the  first. 

There  are  several  stories  told  as  to  how  this  band  of  Sioux  Indians 

first  gained  this  name.     One  of  the  most  plausible  is  that  a  certain 

^  chief  insisted  on  having  a  certain  part  of  the  buffalo  cooked  in  one 

kettle,  and  certain  other  parts  in  others.    They  belong  to  the  Teton 

branch.  (See  Sioux.)  .  • 


UGL  Y—  UNCER  TAIN. 


385 


when  hand 

iT  advanced, 
mt  of  body, 

gular-shaped 

,nd  the  hide 

ly  decorated 

dried  meat, 

n  of  putting 


D,  and  then 

fingers  point- 

ild  loosely  at 

d. 

)  denote  the 


f  tip  of  thumb 
ctended,  hand 
\l  hand  to  face 
irs. 

out  the  beard, 

hand  in  this 

To  indicate 

les,  make  sign 

Iparated  index 
Ihumb  closed; 
Ign  for  Partu- 

|s  well  as  same 

idian  mothers 
tldren  are  very 
I  of  two  wives. 
Ins  for  Sioux, 

ler  kettle  was 

Isioux  Indians 
1  that  a  certain 
looked  in  one 
to  the  Teton 


TJ. 

Ugly.  Pass  the  palmar  surface  of  extended  right  hand  circularly 
in  front  of  and  close  to  face,  and  then  lowering  hand  from  this  posi- 
tion, make  sign  for  Bad. 

Deaf-mutes  hold  the  hands  at  same  height  in  front  of  and  close  to 
face,  bac^  of  right  hand  to  right,  left  to  left,  balls  of  thumbs  resting 
on  sides  of  index  fingers,  which  are  slightly  curved,  other  fingers 
closed,  right  hand  near  right  cheek,  left  near  left ;  move  the  right 
hand  out  a  few  iiiches,  and  the  left  in  towards  face;  then  carry  left 
out  and  right  in  repeating  these  motions. 

The  sign  is  not  a  common  one  with  Indians,  and  while  I  have  seen 
the  gesture  for  handsome,  pretty,  or  beautiful  often  made,  I  have 
seen  this  very  rarely  indeed. 

TJncapapa  (Band  of  Sioux  Indians).  Conception :  Ends  of  in- 
complete circle.  Make  sign  for  Sioux,  for  Encamp,  and  then  form 
an  incomplete  horizontal  circle,  witli  thumbs  and  index  fingers  in 
front  of  body,  other  fingers  closed,  tips  of  thumbs  touching,  space 
of  about  an  inch  between  tips  of  index  fingers ;  then,  still  holding 
left  hand  in  position,  place  the  tip  of  extended  index  of  right  on 
first  joint,  other  fingers  and  thumb  of  right  hand  closed,  index  nearly 
vertical,  and  move  the  hand  outwards,  tip  of  index  of  right  touching 
side  of  left  from  first  joint ;  then  place  right  hand  in  its  place  in 
forming  the  horizontal  circle,  and  move  tip  of  left  index  similarly 
out  over  side  of  right  from  first  joint. 

It  appears  that  this  band  of  the  Teton  Sioux  was  named  from  the  po- 
sition they  occupied  in  the  camps.  A  favorite  way  for  Indians  to 
encamp  was  in  an  incomplete  circle,  with  an  open  space, — this  open 
space  being  usually  towards  the  east, — and  this  band  occupied  the 
ends  of  the  incomplete  circle.  The  word,  according  to  the  Indians, 
was  derived  from,  or,  more  properly  speaking,  is  a  corruption  of 
Hun-ka-pea,  which  means  ends  or  outlet.  Running  Antelope,  one  of 
the  headmen,  and  the  most  noted  orator  of  the  tribe,  located  on  the 
Missouri  River,  at  Standing  Rock  Agency,  Dakota,  told  me  that  he 
could  remember  when  there  were  in  the  band  eight  hundred  and 
fifty  lodges.  They  had  four  chiefs,  he  being  one  of  them.  These 
four  chiefs  met  whenever  occasion  required,  and  decided  what  the 
band  was  to  do,  where  they  were  to  move,  etc.  The  soldiers  were 
young  men,  and  promptly  obeyed  the  crier,  who  gave  the  orders 
of  the  chiefs  to  them  and  to  the  camp.     (See  Sioux.) 

Uncertain.    Make  signs  for  Know  and  No,  01  for  Perhaps. 

Deaf-mutes  use  the  same  gestures. 

As  I  have  before  stated,  this  sign  is  of  frequent  use  and  great  ser- 
vice ;  and  where  any  shadow  of  doubt  exists  it  should  always  be  em- 
ployed. A  mistake  is  a  lie.  A  broken  promise  destroys  confidence, 
and,  unless  confidence  is  instilled  and  retained,  the  fruits  of  the  best 
and  noblest  efforts  are  almost  sure  to  be  of  the  Dead  Sea  order. 

25 


386 


UNCLE— UTE. 


Uncle.    See  Kinship. 

Deaf-mutes  hold  right  hand  near  right  side  of  head,  as  in  their  sign 
for  letter  U,  index  and  second  finger  pointing  upwards,  lower  hand 
with  a  wavy,  tremulous  motion. 

Understand.     See  Know. 

Deaf-mutes  place  tip  of  rirht  index  at  centre  of  lower  part  of 
forehead,  back  of  hand  to  r  ght,  other  fingers  and  thumb  closed  ; 
move  the  hand  up  and  down  a  few  inches  two  or  three  times,  tip  of 
index  touching  forehead  as  the  hand  is  moved  up. 

Unite.     Make  sign  for  With. 

Deaf-mutes  bring  closed  hands  together  in  front  of  body,  back  of 
right  to  right,  left  to  left,  hands  touching  at  backs  of  fingers  between 
first  and  second  joints,  and  expand  palmar  surface. 

Unlucky.    Make  signs  for  Medicine  and  Bad. 

Deaf-mutes  make  their  signs  for  Happenings  and  Bad. 

Ursa  Major,  Make  signs  for  Star,  and  denote  the  position  of  the 
constellation,  called  by  some  the  "Seven  Stars." 

Deaf-mutes  indicate  in  the  same  manner. 

The  Sioux  say  that  these  stars  represent  a  band  of  foxes ;  their 
king  was  killed  in  the  Bear's  tepee  (a  circular  cluster  of  stars  to  the 
left  of  the  Dipper).  The  four, — Alpha,  Beta,  Gamma,  and  Delta, — 
which  form  the  quadrilateral,  are  carrying  the  dead  king  in  a  blanket. 

Epsilon  is  the  medicine-man,  Zeta  is  the  woman  with  a  baby  on 
her  back  (the  little  star  near  this  is  the  baby),  and  ''^ta  is  the  woman 
with  the  dried  meat.  The  stars  of  the  tail  or  handle  to  the  Dipper 
have,  however,  different  names  ;  some  calling  Eta  simply  dried 
meat,  and  Zeta  water  for  the  dead  king. 

Some  Indians,  in  smoking,  point  the  stem  of  the  pipe  to  these 
stars,  and  make  a  petition  for  their  release;  praying  that  they  may 
be  permitted  to  proceed  on  their  journey,  and  no  longer  be  held 
under  the  malign  influence  which  fOTces  them  to  wander  in  the  same 
circular  trail. 

Ute.     Make  sign  for  Black,  and  rub  the  /ace  as  in  Red. 

The  Ute  Indians  have,  as  far  back  as  history  and  tradition  go, 
occupied  or  roamed  over  the  mountains  and  small  valleys  of  the 
country  between  parallels  37th  and  41st  north  latitude  and  the 
105th  and  113th  meridians.  With  the  Snakes  and  Bannacks  they 
have,  as  a  rule,  had  friendly  relations,  with  the  exception  of  what  is 
known  as  Washakie's  band,  and  with  this  band,  until  quite  recently, 
they  have  been  more  than  "  half  at  war"  since  1834.  With  the 
Plains  Indians  they  have  ever  been  at  war.  With  the  Mountain  In- 
dians to  the  southwest,  and  with  the  Navajos  and  Pueblos,  both  war 
and  peace  have  obtained  at  intervals,  the  latter  predominating. 

Many  years  ago  Mexican  traders  went  among  them,  and  from  inter- 
course with  them,  and  with  the  Navajos  and  other  tribes  who  spoke 
that  language,  many  of  them  learned  to  speak  Mexican  quite  fluently. 

In  1844  the  Mexican  who  had  charge  of  the  trading-post  on  the 
Uncompahgre  River  was  killed  by  these  Indians  and  the  goods  appro- 
priated 10  their  own  use. 


VTE. 


387 


in  their  sign 
lower  hand 


>\ver  part  of 
umb  closed  ; 
times,  tip  of 


(ody,  back  of 
igers  between 


osition  of  the 


f  foxes ;  their 
af  stars  to  the 
,  and  Delta,— 
g  in  a  blanket, 
vith  a  baby  on 
,  is  the  woman 
to  the  Dipper 
simply  dried 

pipe  to  these 
lat  they  may 
)nger  be  held 
er  in  the  same 

Ied. 

tradition  go, 
valleys  of  the 
tude   and   the 
{annacks  they 
on  of  what  is 
uite  recently, 
With  the 
Mountain  In- 
ilos,  both  war 
linating. 
nd  from  inter- 
es  who  spoke 
uite  fluently, 
-post  on  the 
goods  appro- 


In  stature  and  appearance  these  Indians  combine,  one  might  say, 
t'ie  qualities  of  the  Plains  Indians  to  the  east  with  those  of  the 
mountain  tribes  to  the  west  and  south ;  in  stature,  between  the  Ban- 
nacks  and  the  Sioux.  They  are  shorter  than  the  Bannacks  and 
taller  than  the  Sioux.  They  dress  the  hair  like  the  Sioux,  but,  as  a 
rule,  wear  no  scalp-lock,  though  some  have  adopted  the  custom, — 
particularly  is  this  the  case  with  the  White  River  Utes. 

By  dressing  the  hair  is  meant  the  parting,  braiding,  and  wrapping 
the  braids  with  strips  of  otter-skin,  wearing  feathers,  etc.  The 
women  wear  the  hair  loose,  usually  cropping  the  ends  at  the  neck 
and  parting  it  in  the  middle.  Both  sexes  make  a  lavish  use  of  paint. 
The  men  are  fond  of  pipe-clay  and  shell  ornaments,  and  decorate 
their  leggings  and  moccasins  with  a  long  fringe  and  with  beads. 
The  leggings,  both  for  men  and  women,  are  still  generally  made  of 
buckskin,  and  the  women  usually  have  their  leggings  sewed  to  the 
moccasin  when  the  two  are  not  cut  from  the  same  piece.  The  com- 
bined garment  is  drawn  on  like  a  stocking,  and  as  the  material  is 
inelastic,  they  have  to  be  made  so  large  that  when  on  they  present 
an  untidy  appearance. 

The  Utes  possess  large  numbers  of  Navajo  blankets,  trading 
directly  for  them  or  securing  them  from  their  traders.  The  lodges 
are  now  usually  made  of  canvas,  are  small,  have  only  a  few  poles, 
and  do  not  compare  favorably  with  the  lodges  of  the  Prairie  Indians. 
I  saw  many  made  of  old  flour-sacks  sewed  together.  They  frequently 
paint  the  lower  portion  of  the  lodge  with  ochre,  thinking  it  may 
shield  them  from  bad  luck.  Many  of  them  have  herds  of  cattle, 
ponies,  sheep,  and  goats ;  and  this,  as  well  as  the  possession  of 
blankets  and  wicker-work  vessels,  shows  the  influence  of  their  inter- 
course with  the  Navajos.  The  women  wear  their  dresses  quite  short, 
reaching  to  just  below  the  knees.  The  moccasins  for  the  men  are 
made,  as  a  rule,  with  the  soles  separate  from  the  uppers.  Many  of 
the  men  wear  beards  and  moustaches. 

Dr.  A.  J.  McDonald,  who  has  had  quite  an  extensive  experience 
with  this  tribe,  kindly  secured  for  me  the  following  : 

"  None  of  the  Indians  present  knew  the  meaning  of  the  word 
designating  the  tribe.  They  said  they  had  always  been  called  Utes, 
and  supposed  that  Shinnob  so  named  them  at  the  time  of  their 
creation." 

The  subjoined  is  a  list  of  the  several  bands  using  the  Ute  lan- 
guage, showing  the  present  location  of  each: 

Tabequache,  at  Ouray  Agency,  Utah.     Population,  as  per 

report  of  the  Indian  Commissioners  for  1 88 1    .         .         .       1500 

Muache,  Capota,  Weeminnache,  at  Southern  Ute  Agency. 

Population,  as  per  report  of  the  Commissioners  for  1881    .       iioo 

Yampa,  Grand  River,  Uintah,  at  Uintah  Valley  Agency, 
Utah.  Population  of  the  White  Rivers,  as  per  report  of 
the  Indian  Commissioners  for  1879  ....         900 

Population  of  Uintahs  as  per  report  of  1881    .         .         .         474 

Total       ...  3974 


388 


UTE, 


The  above  is  extracted  from  the  Annual  Report  of  the  late  Hon- 
orable Commissioner  of  Indian  Affairs. 

The  following  story  of  the  origin  of  the  Ute  Indians  was  related 
by  Tabby.     It  is  very  quaint  and  amusing  : 

"Shinnob  {i.e.,  God)  having  a  deep-rooted  antipathy  to  white 
people  went  to  war  against  them.  After  a  long  and  fierce  fight 
Shinnob  was  killed. 

*'  But  his  enemies  had  not  got  rid  of  him,  for  not  long  afterwards 
he  came  to  life  again.  Immediately  after  his  resurrection  from  the 
dead,  he  determined  to  revenge  himself  by  creating  races  of  men 
who  would  be  inimical  to  the  white  people,  and  who  would,  in  the 
course  of  a  brief  period  of  time,  sweep  them  from  the  face  of  the 
earth.  Shinnob  commenced  operations  by  procuring  several  large 
bags  (probably  made  of  buckskin,  the  Indian  said),  and  filling  them 
with  loose  earth,  sticks,  small  pebbles,  sand,  etc.,  and  1>  iving  tied 
up  the  mouths  of  the  bags  very  securely,  he  left  them  ui  r  a  large 
tree,  intending  to  return  in  proper  time  to  open  them,  when  each 
sack  would  have  contained  several  Indians  perfect  in  form  and 
understanding.  But,  unfortunately,  the  devil  (Shinnob's  brother) 
happened  to  visit  the  spot  where  the  sacks  were.  His  curiosity  was 
excited  to  a  high  degree,  and  he  longed  ardently  to  find  out  what 
his  brother  had  been  doing,  but  he  feared  Shinnob  too  much  to  dare 
to  touch  the  bags.  At  length  the  temptation  became  too  strong  for 
resistance,  and  one  night,  when  there  was  no  moon,  he  carried  off 
the  bags,  one  by  one,  and  deposited  them  in  a  place  where  Shinnob 
could  not  possibly  discover  them.  Having  secured  all  the  sacks,  he 
loosened  the  strings.  Out  of  one  rushed  forth  Utes,  from  another 
Navajos,  from  another  Sioux,  and  so  on,  and  from  these  created 
Indians  sprung  all  the  several  tribes  that  now  inhabit  the  earth. 
Had  the  devil  not  interfered  with  the  work  of  Shinnob,  the  Indians 
in  the  bags  would  have  been  in  all  respects  perfect;  but  as  it  was,  they 
were  thrust  out  into  the  world  prematurely  (before  they  were  thor- 
oughly hatched),  and  consequently  Indians  are  subject  to  death, 
disease,  and  the  other  numerous  ills  of  life." 

In  the  above  narrative,  I  have,  as  far  as  practicable,  used  the  very 
words  of  the  interpreter. 

The  Utes  with  whom  I  conversed  could  give  no  information  as  to 
how  the  several  bands  became  separated,  nor  could  they  say  what 
caused  the  reduction  in  the  number  of  the  people;  in  fact,  they  did 
not  seem  to  know  that  the  number  had  at  any  time  b^en  reduced. 
According  to  Tabby's  account  the  Utes  believe  that  the  earth  always 
has  been  as  it  now  is ;  that  Shinnob,  ages  ago,  for  some  good  reason 
of  his  own,  created  great  numbers  of  people,  animals,  fishes,  insects, 
etc.  He  said  that  all  the  Indians  believe  that  houses,  stables,  agri- 
cultural implements,  machinery,  and,  in  short,  all  things,  were  first 
planned  by  Shinnob.  Tabby,  to  illustrate  his  meaning,  said  that 
Shinnob,  after  making  the  first  plough,  left  the  implement  where  it 
would  surely  be  found  by  white  men,  who  would  be  able  to  imitate 
it.     The  Utes  have  no  Sun-Dance.     Their  annual  dance,  which  is  a 


the  late  Hon- 

is  was  related 

athy  to  white 
id  fierce  fight 

ang  afterwards 
;tion  from  the 

races  of  men 
)  would,  in  the 
he  face  of  the 
r  several  large 
nd  filling  them 
id  bwing  tied 
n  ui       r  a  large 
em,  when  each 
:   in  form   and 
mob's  brother) 
is  curiosity  was 
o  find  out  what 
.0  much  to  dare 
2  too  strong  for 
,  he  carried  off 

where  Shinnob 
ill  the  sacks,  he 
s,  from  another 
11  these  created 
labit  the  earth, 
lob,  the  Indians 
It  as  it  was,  they 

they  were  thor- 

bject   to  death, 

e,  used  the  very 

iformation  as  to 

i  they  say  whut 

n  fact,  they  did 

e  been  reduced.    ^ 

the  earth  always   f 

>me  good  reason 

s,  fishes,  insects, 

es,  stables,  agri- 

lings,  were  first 

-aning,  said  that 

)lement  where  it 

able  to  imitate 

,ance,  which  is  a 


VTE. 


389 


religious  ceremony,  generally  takes  place  some  time  during  the 
month  of  February  or  March.  With  willow-boughs  a  large  circular 
enclosure  is  formed,  and  the  ground  within  is  stamped  smooth  and 
hard.  Places  are  set  apart  for  fires,  so  that  the  "  dance-hall"  may  be 
properly  illuminated.  At  one  end  is  the  orchestra.  I  will  endeavor 
to  give  a  brief  description  of  the  musical  instrument  used.  A  hole 
is  dug  in  the  ground,  and  into  it  is  fitted  snugly  a  large  tin  bucket, 
bottom  upwards.  Each  musician  takes  a  stick,  about  eighteen  inches 
long,  notched  from  one  end  to  the  other.  One  extremity  of  tliis 
stick  is  held  in  the  left  hand,  and  placed  in  contact  with  the  edge  of 
the  tin  bucket.  In  the  right  hand  tiie  performer  holds  a  small  piece 
of  wood,  square  or  rectangular  in  shape,  and  from  three  to  four 
inches  in  thickness,  and  scraping  this  upwards  and  downwards  on 
the  notched  stick,  he  produces  the  ravishing  music  which  so  delights 
the  dusky  dancers.  The  men  and  the  squaws  arrange  themselves 
into  two  lines,  so  that  the  sexes  stand  opposite  and  facing  each 
other.  When  the  music  commences  two  squaws  clasp  hands,  ad- 
vance to  the  male  line,  and  choose  their  partners;  then  two  more  in 
the  same  manner  make  their  selection,  and  so  on  until  all  are  sup- 
plied. Now  the  males  and  the  females  from  their  respective  lines 
advance  towards  each  other  with  a  trot  and  a  swaying  motion  of 
their  bodies,  until  the  couples  are  almost  face  to  face,  and  then  with 
similar  backward  movements  return  to  the  places  from  which  they 
started.  This  alternate  advance  and  retreat  is  all  there  is  to  the 
dance,  but  the  participants  apparently  enjoy  the  exercise  immensely, 
and  often  continue  the  dance  until  they  are  completely  exhausted. 
What  are  termed  "  Bear-Dancea"  are  frequently  indulged  in  merely 
for  sport,  they  have  no  religious  significance. 

The  marriage  customs  are  very  simple  and  unceremonious.  At 
night  the  would-be  husband  consults  the  parents  of  the  girl  he  wishes 
to  marry.  If  the  paternal  and  maternal  consent  is  obtained  to  the 
nuptials  a  bed  is  at  once  made,  the  happy  couple  "turn  in,"  and 
are  thenceforth  man  and  wife.  It  is  usual  for  the  husband  to  offer 
some  present  to  his  bride,  but  this  is  not  compulsory. 

If  a  man  be  detected  in  the  crime  of  adultery  with  another's  wife, 
the  wronged  husband  satisfies  himself  by  killing  a  horse  belonging 
to  the  offender,  or  by  taking  from  him  some  blankets  or  other  valu- 
able property.  The  offending  wife  is  perhaps  chastised  by  her  hus- 
band, but  is  not  divorced  or  separated  from  him. 

Names  are  given  to  Indian  children,  both  male  and  female,  by  the 
father.  If  the  child  bears  any  resemblance,  or  fancied  resemblance, 
to  any  person  or  thing,  the  name  of  that  person  or  thing  is  given  to 
the  child.  It  often,  perhaps  generally,  happens  that  in  after-life  the 
name  is  changed.  It  has  beei  frequently  noticed  by  many  persons 
that  the  Utes  object  to  give  their  own  names  when  asked,  requesting 
some  other  Indian  to  answer  for  them.  On  making  inquiries  re- 
specting this  matter,  they  one  and  all  declared  that  no  objection  ex- 
isted among  them.  Nevertheless,  it  is  evident  to  any  one  acquainted 
with  these  Indians  that  many  of  them  are  extremely  unwilling  to 


39° 


UTE. 


themselves  mention  their  own  names.  There  is  a  superstitious  belief 
held  by  some  few  that  the  act  of  signing  papers,  either  by  writing 
the  name  or  by  making  a  mark,  is  apt  to  result  in  the  death  of  the 
party  concerned. 

Nowadays  chiefs  are  elected  by  consent  of  the  majority.  No 
special  ceremony  attends  the  election.  A  number  of  Utes  may  desire 
to  make  a  certain  member  of  the  tribe  a  chief;  they  talk  about  it 
for  a  while,  and  spread  the  information  throughout  the  whole  band, 
and,  if  it  is  found  that  the  greater  number  are  willing  that  the  pro- 
motion should  be  made,  the  lucky  man  from  that  time  becomes  a 
chief.  Hut  formerly  the  choice  of  chiefs  was  conducted  differently. 
The  frequently-recurring  wars  that  then  took  place  between  the 
Utes  and  other  tribes  of  Indians  brought  to  light  the  fighting  quali- 
ties of  the  warriors,  and  the  bravest  men  were  made  chiefs. 

Within  the  memory  and  knowledge  of  the  oldest  Ute  living,  so 
says  Tabby,  there  never  have  been  any  "soldier  bands," — every  able- 
bodied  male  is  a  soldier.  So  far  as  I  could  ascertain,  they  recognize 
no  form  of  oath ;  but  they  believe  that  one  who  falsifies  will  be  sub- 
jected to  very  severe  punishment  after  death. 

Tabby  and  the  other  Indians  present  denied  that  any  superstition 
existed  against  killing  any  animal,  bird,  fish,  or  insect.  On  my 
mentioning  that  some  persons  claimed  that  a  Ute  was  averse  to  tak- 
ing the  life  of  the  coyote  and  of  the  crow,  he  ridiculed  the  very  idea, 

I  questioned  them  as  to  "  names  of  moons  in  a  year,"  and  also  as 
to  whether  they  had  named  any  of  the  stars.  The  "moons"  are 
designated  bynames,  as  are  also  many  of  the  planets,  and  I  at  the 
time  made  a  note  of  said  names,  but  having  mislaid  my  memo- 
randa, I  am  not  able  to  reproduce  them  here.  The  "Milky-Way" 
(Nali-rah-wa-aek)  they  suppose  divides  the  heavens  into  two  equal 
parts.  I  next  talked  with  them  concerning  comets  and  eclipses, 
and  was  much  astonished  to  find  tbem  quite  well  informed  on  such 
topics.  They  entertain  no  superstitious  ideas  whatever  in  connec- 
tion with  any  of  the  heavenly  bodies.  Tabby  said  he  supposed 
Shinnob  had  made  stars,  comets,  etc.,  for  some  wise  reason  of  his 
own,  and  that  he  (Shinnob)  probably  intended  that  man  should 
know  very  little  of  such  matters. 

Tabby,  who  is  now,  I  should  judge,  about  seventy  years  of  age, 
first  saw  a  "Spaniard  with  horses"  when  a  very  young  child.  He 
thinks  he  must  have  been  about  ten  years  old  when  he  first  saw  an 
"  American,"  but  it  was  so  long  ago  that  he  does  not  now  remember 
many  of  the  circumstances  attending  the  meeting. 

The  Utes  all  firmly  believe  in  the  immortality  of  the  soul.  The 
story  of  the  future  as  told  to  me  was  as  follows  :  After  death  all  In- 
dians go  straight  to  heaven  ;  on  their  arrival  there  they  are  required 
to  appear  before  Shinnob  for  trial.  If  the  Indian  while  on  earth  led 
a  good  life  according  to  the  judgment  of  Shinnob,  he  is  permitted  to 
remain  in  heaven  ;  but  if,  on  the  other  hand,  he  meets  with  the  dis- 
approval of  the  Almighty  Judge,  he  is  sent  off  somewhere  or  another, 
nobody  knows  where. 


titious  belief 
r  by  writing 
death  of  the 

ajority.  No 
es  may  desire 
talk  about  it 
whole  band, 
:hat  the  pro- 
le  becomes  a 
i  differently, 
between  the 
ighting  quali- 
iefs. 

Jte  living,  so 
— every  able- 
hey  recognize 
;s  will  be  sub- 

y  superstition 
;ect.  On  my 
iverse  to  tak- 
the  very  idea. 
,"  and  also  as 
"  moons"  are 

and  I  at  the 
id  my  memo- 
'  Milky-Way" 
nto  two  equal 

and  eclipses, 
•rmed  on  such 

r  in  connec- 
he  supposed 

reason  of  his 
man  should 

I  years  of  age, 
child.  He 
je  first  saw  an 
low  remember 

le  soul.     The 

death  all  In- 

are  required 

on  earth  led 

permitted  to 

with  the  dis- 

re  or  another, 


[/T£. 


391 


They  claim  that  in  ages  past  Shinnob  taught  Indians  how  to  con- 
struct arrows,  pipes,  etc.,  and  commanded  that  the  children  should 
be  instructed  in  the  art  from  generation  to  generation. 

The  Utes  keep  no  account  of  individual  age.  The  custom  of 
wrapping  the  hair  with  strips  of  otter-skin  has  no  significance  beyond 
mere  ornamentation,  and  this  is  true  also  respecting  their  use  of 
paint. 

I  could  not  discover  that  any  superstition  existed  against  suicide. 
Tabby  seemed  to  think  it  a  very  foolish  practice,  but  in  his  opinion, 
if  a  person  desired  to  destroy  his  own  life  he  had  a  perfect  right  to 
please  himself. 

It  seems  that  in  this  tribe  there  are  no  peculiarities  in  the  treat- 
ment of  "mothers-in-law."  In  the  treatment  of  sickness  "sweat- 
houses"  are  occasionally  constructed  and  used.  They  are  made  by 
digging  a  hole  in  the  ground  and  covering  the  opening  with  willow- 
branches  and  blankets.  Very  hot  stones  are  placed  in  the  hole  and 
water  poured  thereon. 

A  custom  is  prevalent  of  requiring  women  during  the  menstrual 
period  to  lodge  by  themselves.  A  small  tent  is  usually  erected  for. 
this  purpose  within  a  few  feet  of  the  family  lodge.  During  child- 
birth the  woman  is  assisted  by  old  and  experienced  squaws;  but  in 
cases  of  difficult  labor,  the  native  medicine-men  are  called  in,  and, 
recently,  some  such  cases  have  been  turned  over  to  the  care  of  white 
physicians.  The  sitting  posture  is,  I  am  told,  the  most  common, 
but  sometimes  the  recumbent  and  other  positions  are  assumed.  In 
the  former  it  is  customary  for  the  assistants,  as  soon  as  the  pains  set 
in,  to  frequently  lift  the  patient  up  by  the  arms.  After  parturition 
the  woman  is  required  to  remain  in  a  special  lodge  set  apart  for  her 
use  for  the  period  of  one  *'  moon."  She  is  forbidden  to  eat  meat, 
her  principal  diet  being  bread  and  large  draughts  of  warm  water. 

The  Utes  do  not  make  a  practice  of  eating  dog-meat,  but  do  so  in 
times  of  famine  or  great  scarcity  of  other  more  palatable  provisions. 

In  October,  1881,  I  was  travelling  over  the  Uintah  range  of  moun- 
tains, and  during  a  snow-storm  at  night  came  on  a  Ute  camp,  con- 
sisting mostly  of  Uintahs,  but  some  few  White  Rivers  were  with 
them.  After  some  little  persuasion  they  took  me  into  one  of  the 
tepees,  and,  by  the  flickering  light  of  the  lodge  fire,  while  the  squaw 
was  preparing  my  supper,  I  obtained  from  the  chief  and  headmen,  by 
means  of  gestures  and  their  poorly-spoken  English,  a  brief  history  of 
their  tribe  as  they  understood  it.  They  claimed  that  for  many  gen- 
erations they  had  been  divided  into  bands,  which  occupied  different 
parts  of  the  country,  extending  from  Great  Salt  Lake  to  the  head- 
waters of  the  Cimarron  River.  These  bands  were  known  by  some 
familiar  custom  which  they  practised,  or  from  some  physical  feature 
of  the  particular  part  of  the  country  they  occupied.  To  oppose  the 
invasion  of  the  Sioux,  Cheyennes,  Arapahoes,  Comanches,  Kiowas, 
and  other  tribes,  these  bands  were  at  times  united,  and  lived  and 
fought  together,  quickly  separating  and  going  to  what  might  be 
called  their  respective  homes  after  the  necessity  for  the  concentra- 


392 


VTE. 


tion  had  passed  away.  The  present  Uintahs  and  some  other  bands 
were  tailed  Pah-go-wee  Nutzes,  or  Big  Water  Utes ;  the  White 
Rivers,  Yam-pah-recks,  or  Root-Eaters.  The  Uncompahgres,  Mo- 
natz,  or  Cedar-Tree  Utes,  and  several  bands  are  consolidated  with 
what  are  known  as  the  Southern  Utes,  viz.,  Travois  band,  Willow 
band,  Skin  and  Painted  Lodge  band,  etc. 

The  White  Rivers  are  more  conversant  with  the  sign  language  than 
the  other  bands,  their  geographical  position  having  thrown  them 
into  more  constant  and  intimate  relations  with  the  Plains  tribes,  par- 
ticularly of  late  years  with  the  Arapahoes. 


VACCINA  TE—  VOMIT. 


393 


other  bands 
the  White 
»ahgres,  Mo- 
)lidated  with 
and,  Willow 

inguage  than 
hrown  them 
IS  tribes,  par- 


V. 

Vaccinate.  Make  signs  for  Whites,  Medicine,  Man,  and  then 
thrust  the  extended  right  index,  other  fingers  and  thumb  closed,  at 
left  arm,  tip  striking  it  midway  between  elbow  and  shoulder. 

Deaf-mutes  thrust  index  al  left  arm. 

Many  of  the  Indians  at  the  different  agencies  are  now  regularly 
vaccinated,  and  the  older  men  are  extremely  anxious  to  have  the 
operation  performed.  They  rightly  have  an  unqualified  horror  of 
smalliiox,  knowing  their  powerlessness  to  cope  with  it. 

Vigilant.  Make  signs  for  Look  in  different  directions,  moving 
the  hand  quickly,  for  Much,  for  Sleep,  and  No. 

Deaf-mutes  fix  the  hands  as  in  Guarding,  and  then  move  them  into 
different  positions. 

Village.    Make  sign  for  Tepee  and  for  Camp. 

Deaf-mutes  make  their  sign  for  House  in  different  directions,  and 
Small.     (A  small  collection  of  houses.) 

Vine.  For  a  vine  on  the  ground,  make  a  serpentine  motion  of 
the  right  hand,  index  fi.-.ger  alone  extended. 

For  on  a  pole  or  tree :  The  left  arm  or  hand  represents  the  object 
to  which  the  vine  clings  and  winds  about,  and  the  right  index  traces 
the  course  about  it. 

Deaf-mutes  use  the  same  gesture. 

Vine.  (Poisonous.)  Make  sign  for  Vine  (above),  for  Bad,  and 
then  indicate  that  the  vine  kills  the  part  of  body  it  touches. 

Virgin.  Make  sign  for  Female,  for  Marry,  or  Sleep  With,  and 
for  No. 

Volley.    See  Heavy  Firing. 

Vomit.  Hold  compressed  right  hand,  back  to  right,  fingers  point- 
ing upwards,  in  front  of  and  close  to  neck ;  move  the  hand  slightly 
upwards,  then  turn,  and,  by  wrist  action,  move  it  outwards  and  down- 
wards on  curve,  repeating  motion. 

Deaf-mutes  use  both  hands,  and  imitate  motion  of  a  person  vomit- 
ing. 


394 


WAGON— WANT. 


w. 


Wagon.  Conception  :  Wheels,  Hold  hands,  backs  down,  in  front 
of  body,  equally  advanced,  same  height  and  a  few  inches  apart,  edges 
pointing  to  front,  index  fingers  well  curved,  others  and  thumbs  closed  ; 
move  the  hands  so  that  Index  fingers  will  describe  a  small  vertical 
circle.     Sometimes  the  hands  are  held  backs  up. 

Deaf-nuites  hold  the  hands,  backs  out,  index  fingers  extended, 
others  and  thumbs  closed,  right  index  pointing  to  left,  left  index  to 
right;  then,  mostly  by  wrist  action,  move  the  hands  so  that  tips  of 
index  fingers  describe  vertical  circles. 

Wagon-Road.     Make  sign  for  Road  and  Wagon. 

Deaf-mutes  U3e  the  same  gesture. 

Wait.  Make  sign  for  Sit  or  Halt,  repeating  same;  making  ges- 
ture more  gently  and  not  stopping  hand  so  abruptly  as  in  Halt. 

Deaf-mutes  make  their  sign  for  Stop. 

Walk.  Conception  :  Motion  of  feet.  For  a  person  :  hold  hands, 
backs  up,  in  front  of  body,  equally  advanced,  same  heiglit  and  a  few 
inches  apart,  fingers  pointing  to  front;  move  the  right  to  front,  up- 
wards and  downwards  to  same  height  as  when  starting ;  move  left  to 
front  similarly  ;  and  as  left  is  brought  down,  draw  right  hand  to  rear 
and  repeat  first  motion  ;  same  with  left,  repeating  motions. 

For  an  animal :   close  the  hand  and  execute  similar  movements. 

Deaf-mutes  use  same  as  the  first-described  gesture. 

Want.  Conception:  Give  me.  Hold  right  hand,  back  to  right, 
in  front  of  and  close  to  cnin,  and  form  an  incomplete  circle  with 
curved  thumb  and  index,  back  of,  index  about  height  of  mouth, 
space  of  about  half  an  inch  between  tips  of  index  and  thumb,  other 
fingers  closed,  plane  of  circle  vertical ;  move  the  hand  on  a  small 
curve  downwards,  outwards,  and  then  upwards,  the  upward  movement 
being  mostly  made  by  turning  hand  by  wrist  action,  so  as  to  bring 
little  finger  nearly  as  high  as  index. 

This  sign  is  not  very  much  used  by  some  tribes,  and  by  a  few  not 
known,  even  with  those  who  use  gesture  speech  to  a  great  extent. 
An  Indian,  instead  of  saying,  "  I  want  you  to  do  so  and  so,"  would 
say,  "I  think  it  good  for  you  to  do  it." 

The  sign  is  so  much  like  Water  or  Drink  that,  unless  the  con- 
nection is  clear,  it  is  liable  to  be  misunderstood. 

Deaf-mutes  make  signs  for  With  and  Need  ;  for  the  former  they 
hold  hands,  backs  down,  equidistant  from  body,  at  same  height  and 
several  inches  apart,  edges  pointing  to  front,  fingers  curved  and 
separated  ;  the  hands  are  drawn  in  a  few  inches,  and  the  motion  re- 
peated two  or  three  times.  For  Need,  they  hold  the  right  hand, 
back  uj),  in  front  of  body  about  height  of  shoulder,  index  finger 
curved,  others  and  thumb  closed ;  mostly  by  wrist  action,  make  a 


>  'Am, 


WAR. 


395 


wn,  in  front 
apart,  edges 
nibs  closed  ; 
nail  vertical 

rs  extended, 
eft  index  to 
I  that  tips  of 


making  ges- 
n  Halt. 

hold  hands, 

rht  and  a  few 

to  front,  up- 

move  left  to 

hand  to  rear 

Ions. 

lovenients. 

)ack  to  right, 

circle  with 

it  of  mouth, 

numb,  other 

on  a  small 

d  movement 

0  as  to  bring 

by  a  few  not 
great  extent. 

1  so,"  would 

"ess  the  con- 

foimer  they 
je  height  and 
curveil  anil 
e  motion  re- 
right  hand, 
index  finger 
ion,  make  a 


downward   motion  with  right  hand  few  inches,  repeating   motion 
several  times. 

War.  Make  sign  for  F'ght.  It  has  been  often  asserted,  and 
quite  generally  believed,  that  Indian  warfare  is  but  simple  assassina- 
tion and  murder.  Viewed  from  our  stand-point,  it  does  partake 
strongly  of  the  characteristics  that  we  associate  with  these  crimes, 
and  certainly  success  with  Indians  is  due  mainly  to  the  constant 
])ractice  of  stealth  and  crafty  vigilance.  Regarding  it,  however, 
from  the  stand-point  of  the  savage  or  barbarian,  which  is  that  the 
object  to  be  attained  in  war  is  to  inflict  the  greatest  possible  amount 
of  damage  upon  the  enemy  with  the  least  possible  risk  to  them- 
selves ;  and  considering,  also,  the  necessities  which  crowd  upon 
them  to  pursue  such  a  course,  tl^ough  we  cannot  justify  their  wanton 
atrocities,  yet  we  find  our  opinions  modified  somewhat  in  regard  to 
them. 

The  original  conquest  of  their  tribal  domain,  and  the  maintenance 
of  their  prestige  and  position  as  tribes,  depended  entirely  on  their 
prowess  ;  and  where  existence  depended  upon  the  possession  of  war- 
like qualities,  it  is  no  wonder  that  they  were  fostered  ;  that  war  was 
the  burden  of  all  oratory  and  song,  and  that  the  highest  ambition 
of  an  Indian  should  be  to  gain  distinction  as  a  warrior,  especially 
as  this  ambition  was  stimulated  by  the  knowledge  that  success  in  war 
would  be  rewarded  by  the  highest  honors  and  greatest  powers  in 
peace;.  Nearly  every  tradition  of  the  tribe  was  richly  colored  with 
deeds  of  valor  and  daring;  and  the  murder  of  a  helpless  woman 
and  the  stealing  of  a  few  ponies  took  rank  not  from  the  act,  but 
from  the  blow  inflicted  on  tlie  enemy.  Not  only  was  the  hope  of 
reward  held  out  to  those  who  survived  the  dangers  of  the  "  war- 
path," but  those  killed  in  battle  were  (according  to  their  belief) 
received  with  great  demonstrations  of  joy,  and  made  chiefs  in  the 
life  beyond  death.  Indians  possess  as  much  courage  as  any  people, 
and  when  young,  sometimes  not  only  scorn  the  fear  of,  but  really 
court  death.  Age  brings  wisdom  and  recognition  of  the  fact  that 
more  is  accomplished  by  craft  and  cunning  than  by  reckless  daring. 
The  cheap  bravado  which  has  led  so  many  to  imagine  them  cowardly 
wretches  was  the  resuit  of  their  training  to  constantly  remember 
their  maxim  of  war, — "  Greatest  amount  of  damage  to  the  °nemy 
with  the  least  amount  to  on(  s  self." 

Again,  people  in  the  hunter  state  have  no  pension  lists,  and  the 
death  of  the  head  of  the  family  left  that  family  to  the  mercy  and 
charity  of  their  people;  and  in  savagery  as  in  civilization,  incrcy 
and  charity  are  at  times  both  blind  and  deaf  to  the  sa.Tfrings  of 
humanity.  This,  taken  in  connection  with  the  fact  that  tneir  wars 
iv^'e,  as  a  rule,  waged  for  glory  and  spoils  alone,  bred  in  tiiem  a 
courage  "apable  of  great  things  for  a  sudden  dash,  but  left  them  with- 
ou*^  he  fibre  of  true  bravery  in  tenacity  of  purpose  and  capacity  for 
prol  •  ,_d  endurance  under  a  severe  strain. 

Their  war  tactics  are  the  stealthy  approach  and  sudden  onslaught, 
when,  if  the  surprise  and  numbers  sweep  everything  before  them,  an 


396 


IVAJ?. 


heroic  display  of  courage  is  sometimes  made ;  but  a  determined  or 
unexpected  resistance,  and  they  scatter  and  iv-'tire. 

The  practice  of  the  custom  of  trusting  everything  to  a  single  effort 
undoubtedly  has  had  its  effect  in  their  not  harassing  an  enemy  after 
their  effort  was  made ;  but  at  any  rate,  it  is  a  fact  that  they  are  wo- 
fully  lacking  in  enterprise  in  this  way.  It  is  a  common  custom 
among  all  the  Northern  tribes  for  war-parties  to  start  out  and  go 
hundreds  of  miles  through  an  enemy's  country  on  foot, — these  are 
usually  horse-stealing  expeditions.  Their  equipment  consists  of  the 
ordinary  dress  pf  an  Indian, — a  lariat  wound  diagonally  over  the 
right  shoulder  and  around  the  breast,  a  waist-belt  full  of  cartridges 
and  a  breech-loading  rifle  of  modern  pattern,  and  an  extra  pair  of 
moccasins  at  the  waist-belt.  These  small  parties  on  foot  leave  no 
trail,  are  less  liable  to  detection  through  being  seen,  can  cross  any 
kind  of  country,  have  no  care  of  animals  at  night,  and  for  many 
other  reasons  find  it  to  their  advantage  to  go  in  this  way. 

"The  return  of  a  successful  war-party  was  an  occasion  of  mt'St 
extravagant  demonstration.  Men,  women,  and  children  united  in 
welcoming  the  victorious  braves.  The  following  night  a  Scalp  Dance 
was  celebrated,  in  which  each  one  had  opportunity  to  magnify  his 
exploits.  Prisoners,  unless  women  and  children,  were  rarely  tak'  r , 
and  hence  scenes  of  fiendish  delight  in  inflicting  exquisite  tortu 
were  unusual.  If,  on  the  contrary,  the  party  had  been  unfortunate 
and  suffered  loss,  its  return  was  quiet,  and  gave  rise  to  dejection  and 
unrestrained  lamentation  on  the  part  of  the  friends  of  the  lost. 

"  Many  of  the  most  dariig  adventures  were  made  by  braves  v/ho, 
unaccompanied,  penetrated  the  enemy's  country  and  watched  oppor- 
tunity to  inflict  some  signal  stroke  of  surprise.  This  was  a  favorite 
mode  of  warfare,  and  sometimes  stoical  scalps  were  brought  back  as 
the  trophies  of  one  such  exploit,  and  secured  for  the  adventurers  a 
life-long  notoriety.  Trips  of  this  cliaracter  might  be  extended  hun- 
dreds of  miles  and  require  weeks  of  absence  in  their  accomplish- 
ment." (/.  B.  Dunbar.') 

In  all  of  our  Indian  wars  it  has  seemed  necessary  to  use  Indian 
allies,  and  these  have  iisually  been  permitted  to  perpetrate  all  kinds  of 
savage  atrocities,  mutilating  the  dead  in  the  most  horrible  manner, 
so  that  we  have  not  taught  the  Indians  by  exam])leany  more  civilized 
warfare.  I  do  not  here  refer  to  the  excesses  of  savage  fury  which  have 
from  time  to  time  broken  out,  as  in  the  Minnesota  massacre  in  1862. 
These  isolated  cases,  filled  with  more  horrors  than  pen  can  picture, 
are  to  Indian  warfare  generally  what  the  savage  actions  of  an  in- 
furiated mob  are  to  civilized  war. 

The  Apaches  in  tfie  Southwest  at  present  and  the  Eastern  Indians 
of  the  past  seem  to  have  far  exceeded  all  others  in  fertility  of  re- 
sources, so  far  as  fiendish  cruelty  and  excruciating  torture  inflicted 
on  prisoners  are  concerned  ;  still,  all  Indians  make  war  as  horrible  as 
possible  so  as  to  strike  terror  to  the  hearts  of  ^heir  enemies. 

I  was  once  in  command  of  some  Indian  scouts  where  an  engage- 
pient  was  anticipated  in  a  day  or  two,  and  I  was  having  a  smoke  and 


PFAX—  WAR-BONNET. 


397 


rmined  or 

ngle  effort 
lemy  after 
ey  are  wo- 
)n  custom 
ut  and  go 
-these  are 
iists  of  the 
^  over  the 
cartridges 
Ltra  pair  of 
t  leave  no 
1  cross  any 
I  for  many 

on  of  must 
n  united  in 
scalp  Dance 
magnify  bis 
arely  tak' r , 
isite  tortii 
unfortunate 
ejection  and 
le  lost, 
[braves  who, 
;hed  oppor- 
a  favorite 
;ht  back  as 
venturers  a 
tended  hun- 
accomplish- 

use  Indian 
all  kinds  of 
3le  manner, 
re  civilized 
which  have 
re  in  1862. 
:an  picture, 
s  of  an  in- 

ern  Indians 
•tility  of  re- 
ire  inflicted 
horrible  as 

lies, 
an  engage- 
smoke  and 


council  with  them.  The  chief  in  the  most  friendly  and  pleasant 
way  explained  to  me  that  they  "  killed  the  women  and  children,  for 
that  made  them  (the  enemy)  afraid."  He  spoke  of  the  killing  just 
as  he  would  have  spoken  of  the  destruction  of  any  other  property 
of  the  enemy ;  he  looked  at  it  merely  in  the  light  of  a  blow  to  be 
inflicted. 

War,  To  Go  To.  (Go  on  the  war-path.)  Hold  right  hand,  back, 
near'.y  to  front,  in  front  of  and  close  to  right  breast,  index  and 
thumb  spread,  index  finger  pointing  to  left,  thumb  upwards,  other 
fingers  closed  ;  move  hand  well  out  to  front  and  slightly  upwards, 
or  to  right  or  left.  This  sign  is  also  used  for  horse-stealing  expedi- 
tions;  following  the  general  rule  to  indicate,  if  possible,  the  direc- 
tion to  be  taken  or  that  whicli  was  taken ;  this  being  one  of  the 
legitimate  and  proper  acts  of  war. 

For  other  i)eople  to  go  to  war  against  one  or  one's  people,  hold 
the  hand  as  above  well  out  in  front ;  turn  the  wrist  as  much  as  pos- 
sible, so  as  to  make  a  movement  similar  to  the  above,  towards  the 
body. 

Deaf-mutes  make  their  sign  for  Fight. 

War-Bonnet.  Carry  the  extended  hands  from  front  to  rear,  par- 
allel and  close  to  sides  of  head,  fingers  pointing  upwards,  tips  little 
higher  than  toj)  of  head,  palms  of  hands  towards  head;  then  sweep 
the  right  hand  from  the  crown  of  the  head  well  down  to  rear  of 
body.  Sometimes  the  sign  for  the  tail-feather  of  the  golden  eagle  is 
added. 

The  tail-feathers  of  the  golden  eagle  are  used  for  making  these 
gorgeous  head-dresses.  There  are  twelve  feathers  in  the  tail,  and  as 
many  as  sixty  or  seventy  are  used  in  making  tiie  bonnet.  The  feathers 
for  the  cap  proper  are  fastened  to  cloth  or  skin  made  to  fit  the  head 
in  the  shape  of  a  brimless  and  crownless  hat  (old  hats  are  now  fre- 
quently used).  The  feathers  are  placed  side  by  side,  touching,  and 
when  the  bonnet  is  put  on  the  head  assume  a  nearly  vertical  position, 
the  whole  forming  a  cylinder-shaped  head-gear.  Fastened  to  the 
head-Micce  behind  is  a  long  strip  of  skin  or  cloth  (red  cloth  is  now 
gei)'  .;''y  used),  which,  when  the  person  is  standing,  reaches  to,  and 
SO'  :invr's  trails  on,  the  ground.  The  feathers  are  fastened  on  one 
Uilp:   X    ais  cloth  in  the  same  way  as  on  the  cap.     The  latter  is  also 

e-,  ;  '  i'  '  decorated  with  real  or  imitation  buffalo-horns;  and  some 
tiibc>  'i've,  i'^esides,  masses  of  ermine-skin  fastened  on  near  the  base 
of  the  >  f'.ers.  Some  bird,  or  the  special  medicine  which  belongs 
to  the  owner  of  the  bonnet,  is  also  fastened  on,  usually  in  front.  At 
the  ti])s  of  the  feathers  a  few  horse-hairs  are  fastened  with  glue,  and 
ribbons  are  also  sometimes  fastened  to  the  tail-piece.  Many  Indians 
place  the  most  implicit  confidence  in  the  medicine,  which  may  be 
only  a  dirty  little  bag  given  them  by  their  magician  or  medicine-man, 
and  are  firm  in  the  belief  that  it  turns  aside  all  the  missiles  of  their 
enemies. 

"  VVhirlwind,"  the  once  famous  chief  of  the  Southern  Cheyennes, 
V  'CT  I  atked  him  to  tell  me  of  the  hardest  fight  he  had  ever  been 


398 


WAR-CLUB. 


in,  said,  "It  was  with  the  Sacs  and  Foxes,  who  were  behind  cover, 
dismounted  ;  I  charged  them,  and  was  met  with  such  a  perfect  storm 
of  bullets  that  every  feather  in  my  bonnet  was  cut  away."  I  asked 
how  it  was  that  he  was  not  hit,  and  he  replied,  "My  medicine  was 
on  my  head,"  and  seemed  to  express  from  his  manner  that  this  was  a 
full,  complete,  and  perfect  explanation.  The  lodge  was  full  of  his 
people,  many  of  whom  had  seen  him  in  this  fight,  and  they  corrob- 
orated his  story. 

Where  eagles  are  plentiful,  war  rare,  and  provisions  scarce,  the 
bonnets  are  comparatively  cheap;  but  with  many  tribes  they  readily 
bring  in  barter  a  good  pony,  and  some  Indians  will  not  for  any  price 
part  with  them,  feeling  that  their  good  luck  Avould  desert  them.  I 
have  had  many  Indians  tell  me  about  bullets  which  were  coming 
straight  for  the  centre  of  their  breasts,  but  which  the  power  of  their 
medicine  on  the  head  drew  up  and  made  them  pass  harmlessly  by. 
The  Crow  Indians  are,  by  some  tribes,  given  the  credit  of  inventing 
this  head-dress.  One  of  this  tribe  claimed  to  have  had  a  dream  or 
vision  in  "^i  l^e  was  told  to  make  and  wear  a  head-gear  of  eagle- 
feathers,  ai.v  his  enemies  could  not  kill  him.  He  did  this,  and 
his  "mediciu-  .vas  so  strong  that  the  others  adopted  the  same, 
and  other  tribes  learned  it  from  them.  The  Crow  became  so  rash 
and  confident — felt  so  strong  and  secure  in  his  medicine — that  he 
allowed  a  Mexican  to  shoot  at  him  at  short  range, — only  a  few  feet 
distant, — and  the  Mexican  killed  him. 

The  usual  explanation  for  its  use  is  that  it  makes  a  man  as  brave 
as  the  bird  from  which  the  feathers  are  taken,  carries  fear  to  the 
hearts  of  the  enemy,  and  is  handsome.     (See  Eagle.) 

War-Club.  Irdicate  size  of  war-club  stone;  clasp  left  index  with 
right  hand,  to  denote  the  raw-hide  covering  to  handle,  and  then 
strike  forward  and  downwards  with  right  hand.  Seme  make  sign 
like  Axe,  only  closing  hand. 

There  are  several  varieties  of  war-clubs,  but  an  excellent  one, 
much  in  use  by  the  Northern  Indians,  is  made  of  a  small  quartz  or 
other  hard  rock,  about  three  inches  in  diameter  and  five  inches  in 
length,  elliptical  in  form  but  rather  pointed  at  the  ends.  The  rock 
is  carefully  dressed  into  shape  by  means  of  much  pounding  with  other 
stones;  around  the  centre  a  slight  depression  is  made,  and  a  strip  of 
green  raw-hide  is  put  on,  which  on  drying  shrinks  firmly  into  position. 
This  strip  is  sufficiently  long  and  wide  enough  to  wrap  around  the 
handle,  which  is  of  wood,  three-quarters  of  an  inch  in  diameter,  and 
about  four  feet  long.  At  the  end  of  the  handle  a  scalp  is  frequently 
fastened,  and  near  the  stone  some  horse-hair  wrapped  with  porcupine- 
quill^.  Sometimes  the  handle  is  ornamented  with  a  piece  of  a  buffalo's 
tail,  eagle's  feather,  etc. 

Frequently  the  club  is  simply  a  piece  of  hard  wood,  with  three  or 
four  butcher-knife  blades  carefully  fastened  at  the  large  end.  In  fact, 
both  material  and  shape  vary  according  to  the  fancy  of  the  individual. 
As  will  be  seen  from  the  gesture,  the  Indians  do  not  call  these  weapons 
war-clubs,  but  simply  something  to  strike  a  blow  with. 


WAR-DANCE— WEARING  APPAREL. 


399 


ind  cover, 
rfect  storm 
"  I  asked 
idicine  was 
t  this  was  a 
full  of  liis 
liey  corrob- 

scarce,  the 
:hey  readily 
)r  any  price 
t  them.     I 
rere  coming 
wer  of  their 
rmlessly  by. 
of  inventing 
a  dream  or 
ear  of  eagle- 
iid  this,  and 
d  the  same, 
ame  so  rash 
line— that  he 
ily  a  few  feet 

man  as  brave 
s  fear  to  the 

ft  index  with 
'le,  and  then 
.e  make  sign 

xellent  one, 
liall  quartz  or 
"ive  inches  in 
The  rock 
,ig  with  other 
ind  a  strip  of 
into  position. 
)  around  the 
liameter,  and 
is  frequently 
th  porcupine- 
'  of  a  buffalo's 

nth  three  or 
knd.  In  fact, 
[e  individual. 
Ihese  weapons 


War-Dance.  Usually  the  sign  for  War,  To  Go  To,  is  made,  and 
then  the  sign  for  Dance. 

I  have  seen  the  following,  but  do  not  think  it  common  :  Hold 
left  hand,  nearly  closed,  well  out  and  to  left  of  body  ;  strike  at  it 
with  partially-closed  right  hand,  and  then  make  sign  for  Dance, 
This  may  come  from  the  custom  which,  it  is  claimed,  was  formerly 
practised  by  some  of  the  tribes,  of  "striking  the  post,"  which  was 
an  announcement  that  the  man  had  joined  the  war-party. 

War-Pony.    Make  signs  for  Pony  and  for  Fast. 

Indians  do  not,  so  far  as  I  have  observed,  call  their  ponies  ivar- 
ponies ;  but  any  pony  which  is  fast  they  sometime^  say  is  a  good 
pony  to  go  to  war  with. 

Warrior.    Make  signs  for  Man  and  for  War,  To  Go  To. 

Sometimes  the  signs  for  Man  and  Fight  are  made. 

The  warriors  of  a  tribe  are  all  the  men,  old  and  young,  who  are 
physically  competent  to  use  a  weapon.  Any  young  man  or  boy  who 
has  been  to  war  is  called  a  warrior. 

Wash..  Make  sign  for  Water,  and  imitate  motions  made  in 
washing. 

Deaf-mutes  use  the  same  sign. 

Watch.  Form  a  horizontal  circle  with  thumb  and  index  of  left 
hand,  other  fingers  closed ;  hold  extended  right  index  over  and 
close  to  it,  other  fingers  and  thumb  of  right  hand  closed  ;  move  the 
right  index  round  over  the  horizontal  circle.  Make  sign  for  Look, 
holding  fingers  so  as  to  point  at  the  circle  formed  by  left  thumb  and 
index.  Make  sign  for  Know,  for  Sun,  holding  right  hand  in  dif- 
ferent position.  These  gestures  indicate  the  size  of  the  watch  ;  the 
right  index,  motion  of  hands ;  look  at  these  and  one  knows  wiiere 
the  sun  is ;  i.e.,  what  time  it  is. 

Deaf-mutes  make  motion  of  drawing  watch  from  vest-pocket  and 
holding  same  to  right  ear. 

Water.  Conception:  Drinking  out  of  palm  of  hand.  Hold  par- 
tially-compressed right  hand,  back  down,  in  front  of,  close  to,  and 
litilw  above  mouth,  fingers  pointing  to  left  and  upwards;  move  the 
hand  downwards,  turning  palm  towards  mouth. 

Deaf-mutes  make  their  sign  for  the  letter  W,  holding  tip  of  index 
against  lips,  and  moving  hand  out  two  or  three  inches,  repeating 
motion. 

Weak.  Make  signs  for  Strong  and  No,  or  touch  arms  and  thighs 
and  make  sign  for  Tired. 

Deaf-mutes  hold  extended  left  hand,  back  down,  in  front  of  body, 
fingers  pointing  to  front;  place  tips  of  vertical  and  separated  first 
and  second  fingers  on  left  palm,  back  of  these  fingers  outwards, 
others  and  thumb  closed ;  move  the  hand  slightly  and  bend  the 
second  joint  of  fingers  a  little,  indicating  weak  knees. 

Wearing*  Apparel.  With  exception  of  breech-ciout  or  cloth, 
blankets,  and  other  articles  previously  enumerated,  wearing  apparel  is 
usually  represented  by  passing  spread  thumb  and  index  close  to  and 
about  parallel  to  surface  of  body  covered  by  the  articles. 


400 


WHEN— WHIP. 


Deaf-mutes  pass  extended  hands  instead  of  spread  thumb  and 
index. 

When.  Make  sign  for  Interrogate,  for  How  Many,  and  then 
specify  time  by  proper  gesture  for  Nights,  Moons,  or  Winters.  In 
such  sentences  as  "  When  will  you  return  to-day?"  make  sign  for 
Interrogate,  and  indicate  two  or  three  positions  of  the  sun,  point 
to  person,  and  make  sign  for  Arrive  Here.  At  night,  one  can  say 
middle  of  night,  a  little  after  sunset,  or  a  little  before  sunrise. 

Some  tribes  know  about  the  times  when  certain  stais  rise  or  set, 
and  note  the  time  at  night  by  these  means;  but  such  attainment  is 
by  no  means  common. 

Deaf-mutes  hold  left  index  extended  and  vertical,  others  and 
thumb  closed ;  make  a  circle  round  left  with  tip  of  extended  right 
index,  otliers  and  thumb  closed,  and  when  the  index  reaches  the 
starting-point,  stop  it  and  point  it  at  tip  of  left  index, — intended  to 
represent  an  interrogation-mark. 

Where.  Conception  :  What  point  ?  Point  with  extended  index 
of  right  hand,  back  up,  in  different  directions,  in  front  of  and  to 
right  and  left  of  body,  other  fingers  and  thumb  closed,  holding  hand 
higher  tiian  shoulders,  and  moving  it  outwards  and  downwards,  index 
finger  pointing  upwards  and  outwards,  and  when  lowered  to  last  posi- 
tion being  horizontal,  stopping  hand  in  downward  movement  when 
little  lower  than  shoulders. 

Deaf-mutes  use  the  same  gestures. 

Whetstone.  Make  sign  for  Hard  or  Rock;  then  hold,  extended 
and  touching,  first  and  second  fingers  of  left  hand  in  front  of  body, 
pointing  to  front,  other  fingers  closed ;  with  extended  and  touching 
index  and  second  finger  of  right  hand,  others  and  thumb  closed, 
placed  on  side  of  left  index  at  right  angles ;  move  the  hands  out- 
wards and  inwards,  as  though  sharpening  a  knife.  It  must  be  re- 
membered that  Indians  sharpen  a. knife  only  on  one  side.  Some- 
times the  sign  for  Knife  is  first  made. 

Deaf-mutes  use  the  same  gestures,  only  turn  fingers  as  though 
sharpening  knife  on  both  sides. 

Whip.  Strike  with  closed  right  hand  from  front  to  right  and  rear 
of  body,  as  though  astride  of  a  riding  animal,  and  whipping  him  on 
the  flank. 

Deaf-mutes  indicate  the  striking,  but  usually  as  though  animal 
were  in  front. 

Mr.  Belden  describes  the  Indian  whip  so  well  that  I  quote  the 
following : 

"  Riding-whips  are  made  in  great  numbers  by  the  Indians.  They 
are  of  various  kinds  and  curious  patterns.  Some  are  twisted  out  of 
horse-hair  and  wrapped  with  fine  sinew,  to  make  them  stiff  and  elas- 
tic, others  are  woven  of  buffalo-fur,  and  others  of  grass  or  bark. 
The  regular  Indian  riding-whip  is  made  of  leather,  fastened  to  a 
wooden  handle.  A  bone,  or  piece  of  round,  hard  wood,  about  six 
inches  in  length,  is  taken,  and  through  each  end  a  small  hole  is 
bored  across  the  grain.     Another  longer  hole  is  then  bored  in  the 


WHIP—  WIIISK'E  V. 


401 


umb  and 

and  then 
ITERS.  In 
e  sign  for 
sun,  point 
ne  can  say 
rise. 

rise  or  set, 
ainment  is 

others  and 
:nded  right 
reaches  the 
intended  to 

:nded  index 
t  of  and  to 
olding  hand 
wards,  index 
to  last  posi- 
'ement  when 


,ld,  extended 
|ont  of  body, 
,nd  touching 
lumb  closed, 
hands  out- 
must  be  re- 
Iside.  Some- 
Is  as  though 

light  and  rear 
)ping  him  on 

lough  animal 

I  quote  the 

iians.  They 
.wisted  out  of 
Ltiff  and  elas- 
rass  or  bark, 
fastened  to  a 
pd,  about  six 
fmall  hole  is 
aored  in  the 


end  of  the  stick  along  the  grain,  until  it  intersects  the  first  hole. 
The  lash,  with  a  loop  on  its  end,  is  next  inserted  in  the  end  of  the 
whip,  and  a  peg  driven  through  the  small  hole  and  loop,  to  keep  it 
from  coming  out.  A  loop  or  wrist-strap  is  then  put  in  the  other  end 
of  the  handle,  and  the  whip  is  ready  for  use.  The  lashes  of  these 
whips  are  two  or  three  feet  long  and  very  heavy,  being  made  gener- 
ally of  buckskin,  elk,  or  buffalo  hide.  They  are  frequently  not 
plaited,  but  knotted  every  five  or  six  inches.  Tliese  knots  are  called 
bellies,  and  are  intended  to  make  the  punishment  more  severe  than 
it  would  otherwise  be.  The  elk-horn  whip  is  very  pretty,  being 
usually  beautifully  carved  and  painted  many  colors.  Sometimes  the 
long  prong  of  a  black-tail  deer  is  used,  studded  with  brass  tacks  or 
pieces  of  silver.  Frequently  the  handles  are  covered  with  fur  or 
buckskin,  which  is  ornamented  with  bead-work." 

Whip  (To).     The  same  gestures  are  used  as  in  Whip  (above). 

Whirlwind.  Hold  right  hand,  back  up  and  to  front,  hand  held 
'oose'y  at  wrist,  so  as  to  drop  with  its  own  weight,  forearm  nearly 
ori^ontal,  in  front  of  right  breast  and  about  height  of  waist,  the 
fingers  separated  and  slightly  curved,  fingers  pointing  about  down- 
wards ;  ra  se  the  hand,  at  same  time,  by  wrist  action,  give  a  swinging 
motion  to  hand  ;  t'.g.,  so  tliat  tips  of  fingers  describe  a  spiral  curve. 

Deaf-mutes  make  their  sign  for  Wind,  and  then  about  the  same  as 
above. 

Whiskey.  The  most  usual  signs  for  this  among  the  Plains  Indians 
are  for  Drink  or  Water  and  Medicine. 

Whiskey  has  been  and  is  called  "  black- water,"  "  white-man's- 
water,"  "  crazy- water,"  "fire-water,"  the  latter  by  the  Sacs  and 
Foxes,  Shawnees,  Shoshones,  Nez  Perces,  and  the  Eastern  tribes 
generally.     Of  course  the  sign,  as  a  rule,  follows  the  name. 

Deaf-mutes  make  signs  same  as  Tea,  Drink,  and  then  imitate 
motion  of  a  drunken  person. 

Indians  seem  to  have  a  natural  fondness  for  whiskey,  and  the 
Hudson's  Bay  and  American  Fur.  Companies  traded  it  to  them  in 
former  years  in  unlimited  quantities,  working  incalculable  damage  to 
the  different  tribes.  To  those  Indians  who  have  come  in  close  con- 
tact with  civilization  it  has  been  a  greater  curse  than  either  war  or 
disease,  and  perhaps  one  might  say  both.  They  never  mix  water 
with  it, — the  stronger  it  is  the  better  ;  and  they  drink  it  as  though  it 
were  some  pure  and  mild  cordial,  softened  by  care  and  age.  I  have 
known  some  who  had  perfect  control  of  their  appetites,  but  the  vast 
majority  have  not  ;  and  many  wars,  much  unnecessary  bloodshed, 
and  great  wretchedness  to  them  have  grown  out  of  their  fondness 
for  liquor,  and  the  cupidity  and  rascality  of  white  traders  in  selling 
the  article  to  them,  never  thinking,  or  at  least  not  caring  for  the  con- 
sequences. We  have  certainly  in  some  cases  made  them  savages, 
and  then  cursed  and  killed  them  for  being  such. 

Scattered  all  along  the  frontier  the  same  sad  spectacle  is  presented. 
First  robes,  skins,  and  bead-work  are  sold,  then  the  ponies;  then  the 
women  are  debauched  and  diseased,  and  thefts  and  murders  are  coni- 

26 


ilpa 


402 


WHIS  TL  E—  WHITES. 


niitted,  either  to  secure  whiskey,  or  as  the  result  of  drinking  it.  None 
of  the  Northern  tribes  have  ever  manufactured  anything  at  all  like 
it,  but  they  claim  that  the  gall  of  the  buffalo  produces  intoxication. 

Indians  drink  as  they  smoke, — seated  in  a  circle  on  the  ground  ; 
the  bottle  or  vessel  is  passed  round  and  round  until  empty. 

The  name  "fire-water"  was  probably  given  from  some  action 
similar  to  that  described  by  Professor  J.  D.  Butler,  who  says, — 

"  In  1683,  Perrot  having  built  a  fort  near  the  outlet  of  Lake  Pepin, 
paid  a  visit  to  the  Sioux  up  the  great  river.  He  was  placed  by  them 
on  their  car  of  state,  which  was  a  buffalo-robe.  He  was  thus  lifted 
on  high  by  a  score  of  warriors,  not  like  Sancho  Panza  tossed  in  a 
blanket,  but  borne  as  reverentially  as  the  Pope  on  his  sedia  gesta- 
toria,  or  portable  throne,  into  the  house  of  council.  There,  holding 
a  bowl  of  brandy,  which  the  Indians  thought  to  be  water,  he  set  it  on 
fire.  He  thus  made  them  believe  that  he  could  at  will  burn  up  their 
lakes  and  rivers.  A  score  of  years  before — certainly  as  early  as 
1665 — he  had  become  a  potentate  among  Pottawattomies  near  Green 
Bay.  Perrot  was  worshipped  with  clouds  of  incense  from  a  hundred 
calumets,  because  he  brought  iron, — especially  in  the  shape  of  guns 
and  tomahawks.  The  farther  west  he  went  the  more  unheard  of  his 
iron  and  powder,  and  the  more  they  proved  him  a  God." 

Whistle.  Hold  right  hand,  back  to  right,  in  front  of  mouth, 
index  finger  extended  and  pointing  upwards  and  to  front,  other 
fingers  closed  ;  move  the  hand  briskly  a  few  inches  in  the  direction 
of  index  several  times. 

Indians  make  whistles  out  c*"  "ihe  wing-bones  of  eagles,  hawks, 
geese,  and  some  other  birds,  the  eagle's  wing  being  the  most  highly 
prized.  These  large  bones  from  the  wings  are  cut  off  at  the  end, 
and  a  small  orifice  made  near  the  end  like  a  boy's  whistle,  i)roducing, 
when  skilfully  played  upon,  a  sound  exactly  like  that  made  by  the 
bird  itself;  usually,  as  in  the  case-of  the  turkey,  like  the  plaintive 
note  of  the  turkey. 

They  wear  them,  attached  to  a  string,  around  the  neck,  and  use 
them  for  various  purposes.  In  dances,  in  courting  a  girl, — i.e.,  mak- 
ing a  signal  for  a  meeting, — in  battle,  particularly  in  making  a  charge  ; 
and  when  small  parties  are  scouting,  to  give  the  alarm  whether  their 
game  be  of  the  human  family  or  the  brute  creation  ;  but  whenever 
used  these  sounds  convey  a  meaning,  easily  and  quijkly  understood, 
from  a  love-note  to  the  shrill  cry  of  war.  With  small  scouting- 
parties  they  are  particularly  useful  in  giving  a  warning. 

Deaf-mutes  imitate  the  motion  with  the  lips. 

Whites.  Conception  :  Hat  or  cap.  Hold  right  hand,  back  up 
and  to  right,  in  front  of,  close  to,  and  a  little  to  left  of  face,  index 
finger  extended  pointing  to  left,  others  and  thumb  closed  ;  draw  the 
hand  to  right,  index  finger  passing  horizontally  in  front,  close  to, 
and  opposite  eyes. 

Some  tribes  nearly  close  the  hand  in  drawing  it  from  left  to  right ; 
and  I  have  also  seen  the  hat  represented  with  spread  thumbs  and 
index  fingers  of  both  hands.     Some  Indians  call  the  whites  "knife 


WHITE  MAN— WICHITA. 


403 


r  it.    None 
r  at  all  like 
oxicalion. 
le  ground  ; 

y- 

ome  action 
.ays, — 
Lake  Fepin, 
:ed  by  them 
s  thns  lifted 
tossed  in  a 
sedia  gesta- 
lere,  holding 
,  he  set  it  on 
)urn  up  their 
yr  as  early  as 
s  near  Green 
im  a  hundred 
,hape  of  guns 
nheard  of  his 

i." 

nt  of  mouth, 

front,  other 

the  direction 

agles,  hawks, 
e  most  highly 
ff  at  the  end, 
e,  producing, 
made  by  the 
I  the  plaintive 

neck,  and  use 
rl,_;.^.,mak- 

Ling  a  charge; 
I  whether  their 

but  whenever 
ly  understood, 
Inall  scouting- 


land,  back  up 
tf  face,  index 
fed  ;  draw  the 
[ont,  close  to, 

left  to  right ; 
thumbs  and 
whites  "knife 


men,"  and  make  signs  accordingly ;  some  call  the  Americans,  in  con- 
tradistinction to  the  British,  "  Long  Knives."  The  Sioux  call  the 
whites  vocally  by  a  name  which  they  claim  meant  God  before  the 
missionaries  came  among  them. 

The  general  sign  means  "the  people  with  hats  or  caps,"  and 
includes  all  those  who  are  not  indigenous  to  the  soil ;  and  picto- 
graphically  this  was  the  manner  of  distinguishing  them  from  the 
nat;ves. 

Deaf-mutes  make  the  sign  for  White  People,  usually  distinguish- 
ing the  nationality,  as  Spaniard  or  Mexican,  English,  etc. 

White  Man.     Make  sign  for  Whites  and  Man. 

Why.  Make  the  sign  for  Interrogate,  but  turn  the  hand  more 
slowly. 

Deaf-mut< s  hold  right  hand,  back  out,  in  front  of  face;  move  the 
hand  dowr. wards  and  outwards,  and  assume  an  inquiring  expression 
of  countenance. 

Wichita  (Indian).  Conception  :  Tattooed  rings.  Hold  right  hand, 
back  outwards  and  to  left,  in  front  and  to  right  of  lower  part  of  fiice, 
index  finger  extended  and  pointing  towards  face,  other  fingeis  and 
thumb  closed  ;  by  wrist  action  swing  hand  so  that  tip  of  index  will 
describe  a  curve,  the  diameter  of  which  shall  be  about  six  inches. 
The  hand  is  held  loosely  at  wrist. 

After  a  careful  study  of  the  subject  Mr.  Dunbar  classes  this  tribe 
as  a  member  of  the  Pawnee  family,  but  admits  that  others  differ  with 
him  in  this  opinion,  saying  that  "  Catlin,  who  visited  them  in  1833, 
is  very  emphatic  in  denying  any  relationship  between  them  and  the 
Pawnees,  claiming  that  in  stock,  language,  and  customs  they  are 
altogether  different.  Gallatin  mentions  them  as  presumed,  from 
similarity  of  name  (Pawnee  Picts),  to  be  related  to  the  Pawnees. 
Their  first  settlement  was  near  the  eastern  extremity  of  the  Wichita 
Mountains,  longitude  99'  20',  latitude  34°  50'.  Before  1805  they 
had  for  some  reason  moved  southeast  to  the  Red  River.  In  1850 
they  were  upon  the  head-waters  of  Rush  Creek,  a  tributary  of  the 
False  Wichita." 

Mr.  Dunbar  also  includes  in  this  family  the  Caddos,  Wacos,  Kee- 
chers,  and  Ta-wa-conies.     (See  Caddo  and  Pawnee.) 

The  Wichita  women  formerly,  in  summer,  usually  wore  only  a 
short  bark  skirt  about  the  loins,  no  waist.  They  painted  or  tattooed 
the  face  and  rings  around  the  breasts,  and  from  this  custom  sprang 
the  tribal  sign.  There  is  no  evidence  that  the  men  tattooed  any  part 
or  portion  of  their  face  or  body. 

Their  permanent  village  lodge  was  made  in  a  conical  shape  similar 
to  the  skin  tepee,  but  larger,  and  thatched  with  willows  and  grass. 
On  this  account  some  tribes  called  them  "the  people  of  the  dark 
lodge."  In  the  fall,  after  they  had  harvested  their  corn,  etc.,  they 
abandoned  their  thatched  lodges  and  went  out  for  their  annual  hunt 
after  buffalo,  and  did  not  return  until  mid-winter.  Their  corn, 
beans,  dried  pumpkins,  and  personal  effects  were  "cached"  in  huge 
cistern-like  holes,  and  so  much  care  was  exercised  in  concealing  the 


404 


WICKEY-UP. 


locations  of  these  "  caches"  that  no  one  ever  thought  of  looking  for 
them. 

It  has  only  been  five  years  (1877)  since  quite  a  successful  buffalo- 
hunt  was  made  by  these  Indians  from  the  vicinity  of  their  present 
agency  on  the  Wichita  River,  Indian  Territory. 

At  present  many  of  them  wear  citizen's  dress,  crop  the  hair  squarely 
off  round  the  neck,  and  have  no  scalp-lock.  They  possess  quite  a 
number  of  wagons,  and  have  partially  adopted  the  forms  of  worship 
of  the  Christian  religion.  They  gather  together  at  their  little  church 
on  Saturday  evening,  bringing  food  and  tentage,  and  many  remain 
until  Monday  morning,  though  the  less  enthusiastic  leave  on  Sunday 
afternoon.  With  their  singing,  preaching,  and  praying  they  mix  a 
great  deal  of  feasting.  About  Christmas  time  they  have  a  sort  of 
"camp-meeting"  service,  which  lasts  about  a  week.  In  personal 
appearance  they  are  rather  inferior,  dark  complexion,  stout,  and 
short  in  stature.     They  are  conversant  with  the  sign  language. 

The  agent,  in  his  report  for  1880,  gives  the  population  of  the 
Wichitas  as  one  hundred  and  ninety-eight. 

Wickey-Up.  Hold  the  hands  several  inches  apart  in  front  of 
body,  index  finger  extended,  others  and  tiiumb  closed ;  raise  tlie 
hands  on  curve,  bringing  them  sufficiently  near  to  lap  the  index 
fingers,  inner  surface  of  left  to  second  joint  placed  on  back  of  right, 
backs  of  index  fingers  up;  then  from  this  position  change  the  hands, 
back  up,  edges  pointing  about  to  front,  fingers  partially  separated 
and  sligiitly  curved,  index  fingers  near  each  other;  move  the  right 
hand  to  right  and  downwards  on  curve. 

I  suppose  the  word  came  from  the  wicker-work-like  appearance  of 
the  willow  or  brush  frame-work  over  which  Indians  throw  pieces  of 
canvas  or  cloth  when  out  on  the  war-path  and  camp  for  the  night, 
or  for  a  short  time  only.  Willows  are  cut  and  trimmed  ;  the  larger 
ends  are  sharpened  and  stuck  in  the  ground,  and  then  bent  down 
into  the  shape  desired,  and  the  smaller  ends  fastened  together.  The 
manner  of  making  and  the  shape  may  disclose  the  tribe.  The 
Cheyennes,  Sioux,  and  some  others  first  put  in  two  rows  three  or 
four  feet  apart,  the  length  of  the  rows  being  determined  by  the  num- 
ber who  are  to  occupy  the  little  house,  the  space  between  the  willows 
being  about  three  feet.  The  tops  of  the  willows  are  bent  over 
and  twisted  together,  making  an  oval-shaped  roof,  at  the  highest 
point  about  three  feet  from  the  ground  ;  then  canvas  or  cloth  of 
some  kind  is  fastened  over  the  top  and  brought  down  to  the  ground 
at  the  ends  and  on  one  side,  the  other  side  being  left  open.  The 
Crow  Indians  make  their  war-houses,  as  they  are  sometimes  called, 
nearly  circular  in  shape,  and  sometimes  large  enough  to  have  a  fire 
in  the  centre  if  necessary,  and  they  all  sleep  with  their  feet  towards 
the  fire.  These  Indians  also  used  very  frequently  (as  they  all  do 
more  or  less)  quite  large  logs  to  make  these  war-houses,  for  protec- 
tion in  case  their  camp  should  be  fired  into  at  night.  Of  course 
the  little  wicker-work  house  is  not  proof  that  tne  Indians  are  on  the 
war-path  ;  it  shows  only  that  a  camp  was  made  by  moving  Indians. 


WIFE— WIN. 


405 


looking  for 

sful  biiffjlo- 
leir  present 

lair  squarely 
sess  quite  a 
5  of  worship 
little  church 
nany  remain 
e  on  Sunday 
T  they  mix  a 
ye  a  sort  of 
In  personal 
I,  stout,  and 
iguage. 
lation  of  the 

in  front  of 
;d ;  raise  the 
ap  the  index 
)ack  of  right, 
ge  the  hands, 
illy  separated 
ove  the  right 

appearance  of 
row  ])iece3  of 
for  the  night, 
1 ;  the  larger 
[n  bent  down 
igether.    The 
tribe.      The 
rows  three  or 
by  the  num- 
n  the  willows 
[re  bent  over 
the  highest 
^  or  cloth  of 
|o  the  ground 
open.     The 
[times  called, 
;o  have  a  fire 
feet  towards 
they  all  do 
.  for  protec- 
Of  course 
ns  are  on  the 
ing  Indians. 


Indians  take  every  y)recautinn  against  ^^vcc^rx^t  except  keeping  awake. 
Their  arms  are  placed  within  reach,  usually  near  the  hea(i  of  tlio 
bed,  and  everytl*  \g  is  as  carefully  arranged  as  though  they  fully  ex- 
pected to  be  (as  the  frontier  word  has  it)  "  jumped"  before  daylight ; 
but  they  do  not  keep  sentries  posted  to  give  warning  of  the  approach 
of  an  enemy.     (See  Camp.) 

Wife.     Make  sign  for  Female  and  Marry. 

The  Blackfeet,  Flatheads,  and  some  other  tribes  make  sign  for  Sit 
by  the  right  side,  bringing  right  hand  down  from  near  shoulder,  in- 
stead of  Unite  or  Marry.  (The  wife  is  the  woman  who  sits  by  the 
right  side.) 

Deaf-mutes  make  sign  for  WvOman  and  Marry. 

The  conception  of  the  lilackfoot  sign  indicates  a  higher  order  or 
better  tone  than  the  other;  but  unfortunately,  they  do  not  hold  their 
wives  as  sacredly  even  as  some  of  the  other  tribes.  The  Jesuits  have 
nearly  eradicated  polygamy  from  the  Flatheads,  Pend  d'Oreilles, 
Koutenays,  and  many  other  tribes  west  of  the  Rocky  Mountain 
range,  but  the  Plains  Indians  and  others  still  i)ractise  it.  I  once  said 
to  an  Indian,  in  reply  to  his  question  why  I  was  not  married,  "  I 
have  no  wife,  and  therefore  am  at  liberty  to  travel  about,  go  to  war, 
etc.,  at  my  pleasure,  and,  as  a  consequence,  can,  as  a  chief,  rise 
more  easily,"-  -illustrating  this  by  the  index  finger  of  my  right  hand, 
raising  it  slowly  and  showing  that  nothing  pulled  it  down.  He 
cleverly  said  that  this  was  wrong,  a  mistake.  He  had  two  wives, 
and  they  formed  a  support  on  each  side  of  the  index  and  helped  to 
raise  it. 

I  think  there  are  more  female  children  born  to  Indians  than  males, 
and  when  the  number  of  young  warriors  killed  in  their  tribal  wars 
is  considered,  it  will  readily  be  seen  that  the  number  of  females  must 
be  greatly  in  excess  of  the  males;  and  polygamy,  therefore,  is  a 
necessity  with  barbarism. 

Wild.  Make  sign  for  By  Itself,  and  then  bring  the  slightly-com- 
pressed right  hand  well  in  front  of  body,  about  height  of  shoulders, 
back  of  hand  nearly  outwards,  forearm  about  horizontal,  hand  bent 
at  wrist  and  knuckles,  so  that  fingers  point  downwards.  This  is  the 
sign  frequently  made  to  denote  a  group  or  "  bunch"  of  animals,  and 
these  gestures  would  seem  to  indicate  a  group  of  animals  unfettered 
by  any  surrounding  influences;  entirely  by  themselves.  I  have  also 
seen  the  sign  for  Look  made  to  the  rear  of  body,  and  then  the  sign 
for  Go  made  sharply.     (A  look  and  they  run  away.) 

Deaf-mutes  raise  the  hands  with  a  wavy  motion  in  front  of  and 
higher  than  shoulder,  fingers  extended,  separated,  and  pointing  up 
wards,  and  assume  an  astonished,  wild  expression  of  countenance. 

Win.  Make  sign  for  Kill  ;  usually  represent  in  what  way.  A 
person  wins  twenty  dollars  from  another, — the  person  "kills"  the 
other  for  that  amount. 

Deaf-mutes  sometimes  make  their  signs  for  Money,  Laid  Down,  and 
Get  Victory,  or  sign  for  Overcome.  For  Victory,  the  right  is 
raised  in  front  of  body  with  a  wavy  circular  motion.    For  Overcome, 


4o6 


WINCHES  TER  RIFL  E—  WING. 


the  hands  are  brought  in  front  of  body,  back  of  right  to  right,  left 
to  left,  hands  closed,  with  exception  of  thumbs,  wh'ch  are  extended 
and  pointing  upwards,  tlie  right  hand  is  a  few  inches  in  rear  of  left 
and  a  little  higher  (perhaps  an  inch) ;  by  wrist  action  turn  the  hands 
simultaneously,  so  that  thumbs  point  to  front,  moving  right  hand  a 
trifle  to  front  as  though  it  had  forced  the  left  over. 

Tiiis  metaj)horic  icliom  is  much  used,  as  Indians  are  constantly 
gambling  ;  and  the  same  expression  is  also  used  in  regard  to  winning 
a  girl's  affection.     (See  Phrases.) 

Winchester  Rifle.  Conception :  Putting  cartridge  in  chamber 
of  piece.  Make  sign  for  Gun  ;  then  hold  extended  left  hand,  back 
to  left,  in  front  of  left  breast,  fingers  pointing  to  front,  back  of 
thumb  height  of  side  of  index,  and  side  of  thumb  pressed  against 
side  of  index.  Make  th.nsting  motion  with  extended  index  of  right 
hand,  other  fingers  and  thumb  closed,  from  rear  to  front  alongside 
of  palmar  surface  of  thumb,  as  though  putting  cartridge  in  chamber 
of  gun. 

Wind.  Hold  hands,  backs  up,  near  body  about  height  of  shoul- 
ders, hand=  samp  height  and  nearly  in  the  same  horizontal  plane, 
fingers  extended,  slightly  separated,  and  pointing  in  the  direction  the 
hands  are  moved  (which  is  the  direction  the  wind  is  supposed  to 
blow),  hands  few  inches  apart ;  move  the  hands  outwards  with  a 
wavy,  tremulous  motion.  For  wind  blowing  towards  one,  execute  a 
similar  movement  towards  body  ;  the  movement  is  sometimes  accom- 
panied with  a  blowing  of  the  breath. 

Deaf-mutes  make  a  waving  motion  of  hands  in  front  of  body. 

Some  tribes  believe  that  wind  is  caused  by  the  movement  of 
immense  ea.s  of  a  huge  animal  in  the  mountains,  called  at  tin 
black-tailed  deer. 

The  Bannacks  and  Snakes  say  their  God,  "the  Wolf,"  causes  it ; 
the  Cheyennes  claim  that  the  old  woman  in  the  cave  who  gave  them 
tiie  seeds,  tobacco,  etc.,  makes  it.  A  Mandan  chief  said  to  me, 
"  Long  ago  a  war-party  of  Mandans  started  out  after  their  enemies, 
two  of  them  got  separated  from  the  rest,  and  came  across  a  monster 
on  the  prairie.  It  looked  something  like  a  huge  turtle,  but  contracted 
and  enlarged  like  a  pair  of  monster  bellows.  Qne  of  them  said 
they  ought  not  to  touch  it,  that  it  would  bring  them  bad  luck ;  that 
disaster  would  overtake  them  if  they  molested  it ;  but  the  other  said 
he  did  not  care,  he  was  going  to  shoot  an  arrow  into  it  any  way ;  he 
did  not  care  what  the  consequences  might  be  ;  and,  suiting  the  ac- 
tion to  the  word,  he  fired.  The  arrow  half  buried  itself,  and  they 
both  went  to  pull  it  out,  when  a  great  gust  of  wind,  like  an  explo- 
sion, blew  them  high  in  the  air  and  far  out  to  sea.  They  landed  on 
an  island,  and,  when  nearly  starving,  the  huge  animal,  which  so  much 
resembled  a  turtle,  appeared,  told  them  to  get  on  its  back  and  he 
would  take  them  to  the  shore.  This  animal  causes,  since  the  arrow 
was  fired  into  it,  the  hurricane  and  strong  winds.  Before  this  time 
there  were  only  mild  and  gentle  breezes."  ■•:■■'■,  - 

Wing.     Hold  the  left  forearm  in  front  of  left  breast,  pointing  to 


WISE—  WOMAN. 


407 


)  right,  left 
•e  extended 
rear  of  left 
n  the  hands 
ight  hand  a 

;  constantly 
1  to  winning 

in  chamber 
hand,  back 
mt,  back  of 
ssed  against 
ulex  of  right 
nt  alongside 
;  in  chamber 

j\\t  of  shoul- 
sontal  plane, 
direction  the 
supposed  to 
wards  with  a 
me,  execute  a 
jtimes  accom- 

of  body, 
ement  of 
id  at  tin 

causes  it ; 
-10  gave  them 
said  to  me, 
leir  enemies, 
OSS  a  monster 
lut  contracted 
of  them  said 
id  luck ;  that 
he  other  said 
any  way ;  he 
iting  the  ac- 
If,  and  they 
ke  an  explo- 
ey  landed  on 
hich  so  much 
back  and  he 
ce  the  arrow 
lore  this  time 

,  pointing  to 


front  and  right;  pass  the  extendeil  right  hand  from  shoulder  down, 
over  and  little  to  left  of  arm,  wrist  passing  over  arm  and  close  to  it, 
back  of  hand  up,  fingers  pointing  to  left. 

Deaf-mutes  imitate  motion  of  wings,  then  place  right  hand  near 
anc^  tf^  left  of  left  shoulder. 

Winter.  Hold  closed  hands  in  dont  of  body,  forearms  about 
vertical,  hands  several  inches  apart  ;  give  a  shivering,  tremulous  mo- 
tion to  hands.  Sometimes,  and  particularly  with  Northern  Indians, 
the  sign  for  Snow  is  also  made. 

Years,  as  I  have  remarked,  are  called  winters  by  the  Indians. 

Deaf-mutes  make  sign  for  Cold  and  denote  three  months. 

Wiped  Out.     See  F^xterminate. 

Wise.  Make  sign  for  Heart  ;  touch  forehead,  and  make  sign  for 
Good.     (Heart  and  head  both  good.) 

Deaf-mutes  place  the  back  of  curved  index  against  centre  of  fore- 
head, other  fingers  and  thumb  closed  ;  move  the  index  up  and  down 
few  times. 

With.  Hold  extended  left  hand,  back  to  left,  in  front  of  body, 
fingers  pointing  to  front;  bring  side  of  extended  right  index  hori- 
zontally against  centre  of  left  palm,  other  fingers  and  thumb  closed, 
index  pointing  to  front.     Frequently  the  thumb  is  not  closed. 

Deaf-mutes  bring  the  closed  hands  together  in  front  of  body,  balls 
of  thumbs  resting  on  second  joints  of  index  fingers,  and  sides  of 
thumbs  touching,  hands  touching  at  exposed  pa.aiar  surface  and 
backs  of  fingers  between  first  and  second  joints. 

Wolf.  Hold  the  right  hand,  palm  out,  near  right  shoulder,  first 
and  second  fingers  extended,  separated,  and  pointing  upwards,  others 
and  thumb  closed  ;  move  the  hand  several  inches  to  front  and  slightly 
upwards,  turning  hand  a  little,  so  that  extended  fingers  point  to  front 
and  upwards.  Sometimes  both  hands  are  used,  left  being  similarly 
fixed  to  right  and  held  opposite  left  shoulder. 

Some  tribes  not  thoroughly  conversant  with  the  gesture  language 
make  signs  for  Gray,  size  of  animal,  large  tail,  and  long,  sharp 
nose. 

Woman.  Make  sign  for  Female  and  indicate  height.  I  have  also 
seen  among  the  Chippewas  the  hands  swept  about  the  body  near  the 
ankles  to  denote  skirts  of  the  dress. 

Deaf-mutes  use  the  same  signs. 

Even  among  tribes  that  are  thoroughly  conversant  with  gesture 
speech  the  women,  as  a  rule,  only  possess  a  limited  knowledge  of  it ; 
the  exceptions  being  v/ith  such  as  the  Arapahoes  and  Cheyennes,  where 
for  years  intimate  relations  and  daily  intercourse  between  the  tribes 
have  been  kept  up,  both  languages  being  difficult  to  acquire  and  each 
tribe  preserving  its  own.  In  savagery  and  barbarism  women  are 
merely  beasts  of  burden,  prized  and  valued  for  their  skill  in  fancy  or 
capacity  for  heavy  work,  rather  than  for  any  beauty  of  face  or  figure. 
The  men  are  fond  of  and  will  fight  for  them,  but  their  affection  is 
something  of  the  character  of  the  love  which  a  wild  beast  has  for  its 
young.     A  life  of  filth,  drudgery,  and  exposure,  sustained  by  the 


T 


^08 


WONDERFUL—  WORK. 


coarsest  of  food,  s  nnf  conducive  to  female  perfection  of  form  and 
feature.  The  beautiful  Indian  maiden  is  io  ra''C  tliat  one  might  be 
justified  in  callinj,'  her  a  myth,  but  the  hideously  repulsive  old  hags 
of  an  Indian  village  are  sad  and  wretched  realities,  and  yet,  judging 
from  ajjpearances,  their  lives  are  not  unhappy  ones.  They  expect 
and  anticipate  the  burdens  of  life,  are  bred  and  reared  to  them,  and 
no  vain  and  hopeless  longings  and  yearnings  poison  and  embitter  the 
hard  duties  of  their  daily  life.  Though  not,  as  a  rule,  permuted  tc  be 
present  at  ihe  councils,  and  not  allowed  to  join  the  men  in  the  more 
imijortant  feasts,  they  exercise  a  great  influence  over  the  warriors. 
Their  shrill,  metallic-voicjd  songs  of  encouri\gement  urge  on  the  de- 
parting war-party  to  greater  exertions,  to  braver  deeds,  and  the  same 
shrill  voices  give  them  j^raise  and  welcome  on  their  return,  and 
should  any  have  fallen,  for  days  their  weird  wild  chanting  fills  the 
air  o{  the  camp  with  the  great  deeds  of  those  who  have  been  slain, 
and  this  honor  is  dearly  prized  by  the  savage  heart.  In  this  and 
many  other  ways  they  shape  and  control  the  public  feeling  and 
opinion  of  the  camp,  and  this  is  the  greatest  force  which  controls 
the  destiny  of  all  Indian  tribes.     (See  Female.) 

Wonderful.     Make  sign  for  Medicine. 

Deaf-mutes  make  a  s'gn  like  that  they  make  for  New. 

Woodpecker.  Make  sign  for  Bird  ;  then  hold  left  forearm  about 
vertical,  in  front  of  left  shoulder,  left  hand  extended,  back  to  left  ; 
bring  partially-compressed  right  hand,  and  place  palm  against  left 
forearm  on  right  side  near  elbow,  fingers  pointing  upwards  (direction 
of  forearm)  ;  move  the  hand  with  a  jerk  or  jump  to  left  side  of  fore- 
arm, and  little  higher  up,  then  again  to  right  side,  imitating  the  pe- 
culiar manner  of  hopping  on  the  surface  of  a  tree  of  this  bird  ;  then 
lower  the  left  hand,  and  tap  the  palm  several  times  with  the  tip  of 
curved  index  of  right  hand,  others  and  thumb  closed. 

The  first  time  I  saw  this  sign  made  was  in  a  conversation  with  an 
Indian  who  claimed  to  be  a  medicine-man  of  high  degree,  and 
he  informed  me  he  had  learned  a  wonderful  remedy  for  a  special 
disease  from  the  whisperings  of  this  bird  at  night.  His  gestures 
were  graceful,  and  the  peculiar  habit  of  the  bird  so  clearly  imitated 
that  I  recognized  and  understood  the  sign  instantly. 

Deaf-mutes  indicate  in  the  same  manner. 

Work.  Bring  extended  hands  in  front  of  body,  fingers  pointing 
to  front,  back  of  right  hand  to  right,  left  lo  left,  hands  few  inches 
apart,  right  hand  a  little  higher  and  slightly  in  rear  of  left,  so  that 
tips  of  right  fingers  are  about  opposite  left  wrist;  lower  hands  by 
wrist  action,  so  that  fingers  point  downwards  and  to  front  j  raise 
them  in  same  way,  carrying  right  hand  a  trifle  to  front,  then  as  hands 
are  raised  carry  them  a  little  to  right,  reversing  position  of  hands; 
/.c,  right  in  front ;  lower  anc^  raise  as  before,  and  carry  tc  first  posi- 
tion, repeating  motion. 

This  sign  is  used  very  often  in  the  sense  of  make  and  'cvork,  and 
frc:iuently  in  such  sentences  as  "  I  will  try  and  fix  it  for  you,"  "  We 
are  farming,"  "  Will  go  to  my  people  and  work  hard  lor  them," 


form  and 
might  be 
old  hags 
t,  judging 
ley  expect 
them,  and 
ibitter  the 
.ted  tc  be 
I  the  more 
;  warriors, 
on  the  de- 
li the  same 
»turn,  and 
iig  fills  the 
been  slain, 
1  this  and 
eeling  and 
;h  controls 


earm  about 

ack  to  left ; 

against  left 

s  (direction 

ide  of  fore- 

|ting  the  pe- 

bird  ;  then 

Ih  the  tip  of 

lion  with  an 
Icgree,  and 
ir  a  special 
;is  gestures 
■ly  imitated 


WOUND— WRITE. 


409 


"With  them,"  "For  peace."  (Rather  more  in  the  sense  of  ivork 
than  make.) 

I  saw  a  Piegan  Indian  simply  push  his  hands  downwards,  closing 
and  opening  them  as  though  clutching  at  something  ;  and  i  luve  also 
seen  others  give  a  more  tremulous  motion  to  hands.  Th'^se  gestures 
are  not  common. 

A  Sioux  who  was  not  very  proficient  in  sign  language  saivi,  when  I 
asked  him  the  gesture  for  work,  that  he  would  make  signs  for 
"  coming  to  agency  ;  white  man  talks  to  me  ;  tells  me  to  chop  wood  ; 
move  about,"  etc. 

Deaf-mutes  make  motion  with  hands  to  right  and  left  as  though 
rapidly  bringing  the  keys  for  business.  They  ciost  the  hands  and 
cross  the  wrists,  backs  of  hands  up;  striking  back  of  left  with  right 
hand  tv;o  or  three  times. 

Wound.  Hold  right  hand  well  out  in  front  of  body,  \.  dex  finger 
extended  and  pointing  towards  body,  other  fingers  and  thumb  closed, 
back  of  hand  to  left  and  front  ;  move  the  hand  briskly  towards  body, 
turning  index  finger  to  left  or  right,  ,c.  tliut  its  tip  just  grazes  surface 
of  body,  and  moving  well  to  right  or  left,  as  though  glancing  as 
finger  passes  by  body. 

Deaf-mutes  use  about  the  same  g*;sture. 

Wrap.  Bring  the  slightly-compressed  hands,  backs  about  out- 
wards, in  front  of  body,  backs  of  fingers  of  right  hand  resting  against 
inner  surface  of  left,  index  fingers  about  horizontal  \  move  the  hands 
around  each  other  in  rotary  motion.  . 

Deaf-mutes  use  the  same  gesture. 

Wrinkle.  Wrinkle  the  skin  of  forehead  and  clasp  same  with  tip 
of  fingers  a.>d  thumb. 

Deaf-mutes  make  same  sign,  and  also  draw  lines  on  the  face  with 
tip  of  right  index. 

Write.  Hold  extended  left  hand,  back  to  front  and  downwards, 
in  front  of  body,  fingers  pointing  nearly  to  right,  then,  as  though 
holding  pencil  between  thumb  and  index  of  right  hand,  make  motion 
of  writing  on  left  palm. 

Deaf-rcutes  use  the  same  sign. 


[rs  pointing 

few  inches 

left,  so  that 

hands  by 

Iront ;  raise 

Ml  as  hands 

of  hands ; 

first  posi- 

•iVork,  and 
lou,"  "We 
lor  them," 


J::z. 


410 


YA.  /K70N—  YOUNGER. 


Y. 


Yankton,  Yanktonais  (Sioux  Indian),  Make  sign  for  Sioux, 
then  for  Pierced  Nose,  as  in  Nez  Perce. 

Tlie  above  is  the  gesture  made  by  the  Teton  Sioux  for  the  Eastern 
bands,  including  the  above.  Mr.  Mark  Wells,  the  Sioux  interpreter 
at  Crow  Creek  Agency,  informed  me  that,  the  word  Yankton,  or 
more  correctly,  I-hanke-ya-ton-won-wa,  meant  "  Farthest  Village." 
Yanktonais,  or  more  correctly,  I-hanke-ya-ton-won-ya,  or  smallest 
of  farthest  village,  or  smallest  band  of  Yankton's. 

I  am  not  entirely  satisfied  with  this,  as  the  root  seems  to  me  similar 
to  that  of  Uncapapa,  and  though  not  positive,  yet  I  think  I  once 
saw  the  sign  made  for  this  band  similar  to  that  for  U!:capapa.  (See 
Sioux.) 

Year.  Make  sign  for  Winter.  For  this  year,  add  sign  for  Now. 
Many  Indians  use  the  expression  as  we  do,  but  it  is  better  to  denote 
the  time  by  the  season  of  the  year. 

Deaf-mutes  hold  extended  left  hand,  back  down,  in  front  of  left 
breast,  fingers  pointing  to  front;  hold  the  closed  right  hand  two  or 
three  inches  over  left  palm,  back  of  hand  about  to  right ;  move  the 
right  hand  on  a  small  horizontal  circle,  and  then  rest  same  on  left 
palm. 

Yes.  Conception  :  Bowing  the  head  and  body.  Hold  right  hand, 
back  to  right,  in  front  of  right  breast,  height  of  shoulder,  index 
finger  extended  and  pointing  upwards,  other  fingers  nearly  closed, 
thumb  resting  on  side  of  second  finger;  move  the  hand  slightly  to 
left  and  a  little  downwards,  at  same  time  closing  index  over  thumb. 

The  index  finger  represents  a  person  standing,  and  the  bending  of 
the  body  and  head  in  assent.     (See  How.)  ,      •      ,        ,     . 

Deaf-mutes  incline  the  head  to  the  front-. 

Yesterday.  Make  sign  for  Night,  then,  still  holding  left  hand  in 
position,  sweep  the  right  upwards  and  to  right  on  curve,  bringing  it 
down  to  same  height  as  left  hand,  during  movement  turning  back  of 
hand  down. 

There  are  two  conceptions  for  the  sign,  viz.,  the  night  laid  aside, 
and  beyond  the  night,  the  latter  probably  being  the  best. 

Deaf-mutes  make  sign  for  Day  and  Ago;  latter  by  throwing  right 
hand  over  right  shoulder. 

Younger.     Make  signs  for  Parturition  and  After. 


for  Sioux, 


the  Eastern 
:  interpreter 
y^ankton,  or 
St  Village." 
or  smallest 

0  me  similar 
;hink  I  once 
\PAPA.    (See 

ign  for  Now. 
er  to  denote 

1  front  of  left 
hand  two  or 

It ;  move  the 
same  on  left 

right  hand, 
)ulder,  index 
learly  closed, 
slightly  to 
jver  thumb, 
le  bending  of 


left  hand  in 

,  bringing  it 

[•ning  back  of 

\jit  laid  aside, 


APPENDIX. 


krowm 


g  rigl^f 


SIGNALS  — PHRASES— PROPER  NAMES  — INDIAN  NAMES  OF 
STREAMS  AND  MOUNTAINS  WHICH  HAVE  NOT  BEEN  PRE- 
SERVED  ON    MAPS,  ETC. 


SIGNALS. 

The  signs  or  signals  made  by  the  Indians  to  communicate  infor- 
mation over  great  distances  with  Pony,  Blanket,  Mirror,  Smoke, 
Fire,  Arrows,  Flint,  Steel,  etc.,  although  showing  a  crafty  shrewd- 
ness and  quick  perception,  yet  fall  far  short  of  the  supernatural 
powers  of  communication  which  some  people  accredit  ihem  with. 

With  a  Pony.  Considered  separately,  we  have  first  the  pony ; 
used  to  attract  attention,  denote  danger,  indicate  presence  of  enemy, 
game,  etc.  ;  and  yet  there  is  but  one  general  well-defined  signal, 
which  is  by  riding  in  a  small  circle,  or  backwards  and  forwards. 
With  some,  the  size  of  the  circle  or  the  distance  ridden,  up  and 
down  behind  the  crest  of  a  hill,  determine  the  si  of  the  party  or 
the  quantity  of  game  seen.  This  attracts  attent.  n,  givis  warning, 
and  is  intended  to  concentrate  or  scatter  the  party.  If  a  hunting- 
party  is  out  and  one  of  the  number  discovers  game,  this  signal  is 
used  ;  or  if  one  of  a  scouting-party  discovers  the  enemy.  Indians 
can  usually  tell  whether  it  is  intended  to  give  information  and  warn- 
ing of  their  foes  or  of  game  by  the  care  taken  by  the  rider  to  con- 
ceal the  movements  of  his  pony  and  himself,  as  well  as  the  circum- 
stances of  the  particular  case.  If  nothing  is  discovered,  the  Indian 
in  advance  rides  up  on  the  crest  of  the  eminence,  and  usually  dis- 
mounts, but  the  riding  on  top  in  full  view  is  sufficient.  The  rapidity 
of  riding  backboards  and  fonvards,  or  in  a  circle,  determines  the 
imi)ortance  and  necessity  for  imniediate  concentration.  Very  fast 
would  call  for  desperate  exertions  and  violent  efforts  to  reach  the 
rider  as  soon  as  possible.  Should  the  Indian  in  a(^vance,  after  riding 
rapidly  in  the  circle,  suddenly  secrete  himself,  those  with  whom  he 
is  communicating  will  do  the  same.  The  enemy  is  close  at  hand  and 
too  numerous  for  them  to  aitack. 

Indians  notice  every  moving  object.     Ages  of  transmitted  power 


412 


APPENDIX. 


have  given  them  a  wonderful  keenness  of  vision.  I  have  seen  large 
numbers  of  Indians  scattered  out  over  the  country,  only  one  now 
and  then  being  visible  as  he  rode  on  some  eminence,  when  suddenly 
this  signal  would  be  made,  and  they  would  come  pouring  in  from 
every  direction,  as  much  commotion  among  them  as  in  a  disturbed 
ant-hill,  and  the  cause  of  alarm  communicated,  apparently,  as  mys- 
teriously as  these  little  creatures  give  the  alarm  to  their  fellows,  and 
call  for  help  when  molested.  Before  the  Indians  had  ponies,  corre- 
sponding movements  were  made  by  the  men  on  foot, — i.e.,  running 
in  circle,  appearing  on  the  crest  of  bluff's,  running  in  zigzag  way 
down  side  of  same,  if  they  discovered  an  ene'my;  in  sho',  attracting 
attention  and  giving  information  in  about  the  same  way.  The  return 
of  a  successful  war-party  is  announced  by  some  one  of  the  party 
riding  on  in  advance,  and  riding  furiously  up  and  down  the  crest  of 
some  bluff  near  camp. 

With  a  Blanket.  To  attract  attention,  question,  interrogate,  to 
ask  the  reason  for  anything,  etc. 

Grasp  thi-  corners  of  the  blanket  with  right  and  left  hands,  so  as 
to  spread  blanket  to  full  size ;  extend  and  spread  arms,  held  nearly 
vertical,  to  full  length.  This  might  be  called  the  first  motion.  Swing 
the  arms  two  or  three  times  to  left  and  right,  keeping  blanket  in 
same  vertical  plane,  hands  describing  a  vertical  curve.  The  full 
surface  of  the  blanket  is  thus  presented,  and  can  be  seen  a  long  dis- 
tance. The  blanket  is  of  course  held  in  front  of  body.  In  swinging 
blanket  to  left,  the  left  hand  goes  nearly  to  the  ground,  and  then, 
as  it  is  swung  back,  the  right  goes  nearly  down,  and  so  on. 

If  either  before,  during,  or  after  a  battle,  engagement,  or  skir- 
mish, etc.,  it  is  desired  to  call  for  a  cessation  of  hostilities  for  any 
purpose  whatever,  make  sign  for  question,  etc.,  described  aoove  (first 
position),  then  bending  forwards,  bring  the  blanket  near  the  ground, 
repeat  this,  and  second  time  lay  the'blanket  on  the  ground  by  open- 
ing the  hands  as  they  come  near  it.  This  leaves  the  blanket  about 
spread  out  on  the  ground,  and  expresses  the  idea  of  a  weaker  party, 
having  had  enough,  and  for  any  party  of  laying  down  hostilities ; 
calls,  in  fact,  for  an  armistice. 

To  request  all  of  a  party  to  come  in  or  to  approach.  Make  sign 
for  Question;  then,  by  bending  body  forwards,  bring  blanket  near 
ground  ;  repeat  this ;  then  lower  extended  arms  till  horizontal  from 
shoulders,  and  bring  the  hands  together  in  front  of  body,  keeping 
arms  about  horizontal ;  then  hold  one  corner  of  blanket  with  right 
hand,  arm  extended,  and  pointing  to  front  and  horizontal  from 
shoulder ;  sweep  the  right  arm  to  left  and  in  towards  body.  This 
!atter  means  come  or  approach. 

To  request  only  one  of  a  number  to  approach.  Make  sign  for 
Question,  and,  by  bending  forward,  bring  blanket  near  grcund : 
repeat  this;  then  hold  blanket  by  one  corner  with  right  hand,  held 
high  in  front  of  body  ;  compress  blanket  with  left  hand  as  it  rests 
in  this  vertical  position  by  grasping  it  near  centre,  then  make  sign 
for  Coftvs  or  Approach  as  described  above. 


APPENDIX. 


413 


seen  large 

one  now 
I  suddenly 
g  in  from 

distviibed 
y,  as  niys- 
;Uo\vs,  and 
nies,  corre- 
f.,  running 
sigzag  way 
.attracting 
The  return 
f  the  party 
the  crest  of 

errogate,  to 

hands,  so  as 
held  nearly 
tion.    Swing 
•  blanket  in 
;.     The  full 
n  a  long  dis- 
In  swinging 
:i,  and  then, 
yn. 
nt,  or  skir- 
ties  for  any 
auove  (first 
the  ground, 
nd  by  open- 
anke't  about 
eaker  party, 
hostilities ; 

Make  sign 
blanket  near 
izontal  from 
dy,  keeping 
;t  with  right 
zontal  from 

ody.     This 


ce   sign 
lear  grc 


for 
und : 


hand,  held 
as  it  rests 
In  make  sign 


Discovery  of  a  party.  Grasp  one  corner  of  blanket  with  right 
hand,  arm  extended  pointing  to  front  and  horizontal  from  shoulder; 
hold  the  other  corner  with  left  hand  at  right  shoulder ;  move  the 
right  arm  horizontally  to  right  and  left.  The  Comanches  formerly 
swung  a  shield,  instead  of  a  blanket,  if  they  discovered  an  enemy 
instead  of  game. 

A  great  many.  Hold  blanket  as  in  Question,  and  then  sweep- 
ing hands  downwards,  then  slightly  upwards,  and  bringing  them 
together  in  front  of  body. 

To  indicate  a  herd  of  buffalo.  Spread  the  blanket  on  the  ground, 
bringing  it  down  so  that  the  action  can  be  seen  at  a  distance,  therx 
with  hands  or  feet  raise  a  dust  near  the  robe  or  blanket. 

To  ask  how  many  have  been  killed.  Make  sign  for  Question  ; 
then  grasp  blanket  with  right  hand,  arm  extended  to  full  length, 
held  in  front  of  and  nearly  vertical  from  shoulder ;  then  bend  the 
body  forward  and  swing  blanket  to  front  on  the  ground.  In  reply 
the  number  killed  would  be  expressed  by  the  number  of  times  the 
blanket  was  swung  forward  on  to  the  ground. 

A  person  in  front  of  a  party  ;  to  direct  them  to  secrete  themselves,  or 
to  retreat,  would  be  expressed  by  grasping  the  blanket  with  right 
hand  at  corner,  arm  extended  pointing  to  front  and  horizontal  from 
shoulder  ;  by  holding  the  other  corner  with  left  hand  at  right  shoul- 
der, and  then  swinging  the  blanket  to  right  and  downwards,  well 
down  to  the  ground,  and  repeating  motion. 

To  say,  Do  not  approach,  or  to  express  any  negative.  Grasp  one  cor- 
ner of  blanket  with  right  hand,  other  with  left ;  carry  left  hand  to 
right  shoulder,  and  right  hand  to  left  of  left  shoulder  ;  swing  the  right 
arm  nearly  horizontally  to  front  and  right,  terminating  movement 
when  right  hand  is  little  to  right  of  body ;  repeat  motion;  being 
careful  by  dropping  right  hand  in  bringing  blanket  to  first  position, 
as  if  brought  directly  back ;  it  might  be  mistaken  for  approach. 

Information  is  frequently  conveyed,  by  means  of  preconcerted  sig- 
nals, as,  suppose  an  Indian  in  advance  of  two  parties  on  an  elevation, 
where  he  can  be  seen  by  both,  to  be  watching  the  approach  of  an 
enemy ;  one  of  his  parties  circles  to  right,  the  other  to  left,  both 
keeping  concealed.  At  a  favorable  moment  the  blanket  is  raised, 
and  both  parties  charge  in  on  the  enemy  from  opposite  sides.  To- 
pography favoring  manoeuvres  of  this  kind  might  be  rare.  So  arc 
any  orders  f  ivcu  by  one  Indian  to  others  in  battle. 

One  in  cuvance,  desiring  to  have  those  in  rear  come  forward,  would 
turn  towards  the  party,  grasp  blanket  with  right  hand  at  one  corner, 
arm  horizontal  from  shoulder ;  hold  the  other  corner  with  left  hand 
to  rigiit  shoulder ;  sweep  right  arm  to  left  and  in  towards  body 
quickly  and  repeat  motion. 

In  all  of  these  motions,  if  blanket  is  too  large  to  be  held,  or  man- 
aged readily,  fold  it  to  suitable  size. 

There  are  some  other  signals  with  a  blanket,  such  as  denoting 
whether  the  enemy  is  afoot  or  mounted  ;  but  as  they  are  not  gener- 
ally understood,  I  have  not  described  them. 


«« 


414 


APPENDIX. 


Little  Bull,  chief  of  the  Turtle  Mountain  or  Pembina  band  of 
Chippewas,  told  me  that  by  swinging  a  blanket  towards  the  setting 
sun  from  the  east  the  tribes  generally  knew  that  this  represented 
**  Chippewas."     I  could  not  confirm  this,  however. 

I  was  told  by  an  Uncapapa  Sioux  that  they  used  the  blanket  more 
in  communicating  information  in  regard  to  game  (buffalo)  than  any- 
thing about  their  enemies.  For  an  enemy  discovered,  the  Indian 
who  made  the  discovery  would  fall  back  behind  the  crest  and  bow 
nearly  to  the  ground,  first  in  one  direction,  then  in  another.  Indians 
of  other  bands  of  Sioux  did  not  confirm  this. 

Should  a  person  not  have  a  blanket,  motions  of  the  arms  are  made 
as  though  holding  a  blanket.  This  is  not  very  clear  except  to  tell  a 
party  to  approach  or  go  away.  For  the  former,  sweep  the  right  arm, 
hand  back  out,  from  well  out  in  front  and  to  right  of  body  in  to- 
wards body.  For  the  latter,  the  hand  is  held  palm  out,  and  swept 
out  to  front  and  right  of  body. 

With  a  Mirror.  There  is  not  a  very  extensive  code  with  a  mirror. 
Its  princii)al  use  is  to  attract  attention,  give  warning,  etc.,  and  the 
number  of  flashes  are  often  determined  on,  just  prior  to  its  use,  by 
special  decision  of  the  participants.  Its  particular  value  is  the  power 
to  communicate  intelligence  over  great  distances  in.an  instant  of 
time,  provided  always  that  the  sun  shines. 

Thougli  there  is  no  special  code,  yet  the  mirror  is  used  to  impart 
information  in  regard  to  the  pursuits  of  life  which  are  nearest  and 
dearest  to  an  Indian  heart,  namely,  love,  war,  feasting,  and  hunting. 

A  young  man,  armed  with  a  looking-glass,  will  seat  himself  on 
some  little  eminence  near  the  camp,  where  he  can  see  the  tepee  of 
his  sweetheart ;  she  appears  at  the  door  of  the  lodge,  the  flash  of 
light  from  the  mirror  falls  upon  her,  and  then  moves  to  the  right  or 
left.  Even  if  this  arrangement  has  not  been  preconcerted  she  divines 
the  meaning,  and  is  suddenly  seized  with  a  desire  to  go  after  wood 
or  water  in  the  direction  which  the  flash  indicated,  and  a  meeting  is 
the  result. 

To  call  people  to  a  feast  some  previous  arrangement  has  to  be 
made.  Sometimes  it  is  understood  that  the  invitation  will  be  issued 
in  this  way,  and  of  course  the  flashes  are  looked  for,  and  they  are  not 
particular  as  to  the  number.  An  old  Indian  illustrated  its  use  by 
saying,  "Suppose  eight  or  ten  of  us  were  seated  here  smoking  and 
became  hungry.  Knowing  some  one  in  camp  who  had  plenty  to 
eat,  one  of  our  number  would  go  to  the  man's  lodge  and  hint  that 
something  be  cooked.  His  suggestion  meeting  with  success,  he  would 
excuse  himself  for  a  moment,  step  outside  the  tepee,  and  signal  us 
to  come  ;  and  on  the  strength  of  this  information  we  would,  one  after 
another,  happen  around  to  the  lodge,  and  of  course  be  invited  to 
eat  when  everything  was  ready." 

In  hunting,  suppose  the  scout  sent  on  in  advance  discovered  four 
bands  or  herds  of  buffalo,  and  then  many  scattered  over  the  country, 
four  distinct  flashes  would  be  made,  and  then  a  fluttering  motion 
given  to  the  mirror. 


1  band  of 
he  setting 
epresented 

nket  more 
I  than  any- 
the  Indian 
t  and  bow 
r.    Indians 

IS  are  made 
jpt  to  tell  a 
;  right  arm, 
body  in  to- 
,  and  swept 

th  a  mirror. 
:tc.,  and  the 
3  its  use,  by 
is  the  power 
n  instant  of 

;d  to  impart 
nearest  and 

and  hunting. 

It  himself  on 
the  tepee  of 
the  flash  of 
the  right  or 
.  she  divines 
o  after  wood 
a  meeting  is 

It  has  to  be 
rill  be  issued 

they  are  not 
ed  its  use  by 
Ismoking  and 
lad  plenty  to 
Ind  hint  that 
less,  he  would 
Ind  signal  us 
lild,  one  after 

be  invited  to 

Icovered  four 

Ithe  country, 

[ring  motion 


APPENDIX. 


415 


Information  in  regard  to  any  other  game  would  be  commuricated 
in  a  similar  manner,  and  its  location  to  right  or  left  of  the  advance 
scout  be  made  known  by  turning  the  flash  to  the  right  or  left.  By 
preconcerted  arrangement  the  kind  of  game  would  be  determined 
by  the  number  of  flashes. 

For  war  purposes.  Suppose  the  scouts  sent  on  ahead  discover  a 
large  number  of  the  enemy  close  at  hand,  a  continuous,  quick,  vibra- 
tory, tremulous  motion  is  given  the  mirror;  no  distinct  flashes.  The 
party  in  rear  scatter  and  secrete  themselves.  Should  there  be  dis- 
tinct flashes,  the  party  in  rear  hurry  forward,  moving  to  right  or  left 
as  the  flashes  may  indicate. 

The  system  to  be  used  is  talked  over,  thoroughly  understood,  and 
agreed  upon  by  the  party  before  the  scout  or  scouts  are  sent  on  in 
advance. 

With  Smoke.  The  remarks  in  regard  to  mirror  apply  with  equal 
force  to  smoke.  It  attracts  attention,  gives  warning,  and  by  {)revious 
special  arrangement,  or  the  peculiar  circumstances  of  tiie  occasion, 
may  communicate  many  phases  of  information  ;  may  request  a  con- 
centration or  direct  a  scattering  out;  may  announce  a  victory  or  dis- 
close a  defeat. 

This  method  of  communication  is  especially  valuable  in  a  moun- 
tainous country  or  one  covered  with  forests.  As  it  is  sure  to  attract 
attention,  it  might  be  well  ■>  remember  that  it  has  in  many  instances 
discovered  small  and  helpless  parties  of  white  people  to  hostile  In- 
dians. 

Quite  a  common  way  of  announcing  the  success  of  a  war-party  is 
to  build  two  fires  a  short  distance  from  each  other,  sending  up  two 
parallel  columns  of  smoke  (two  columns  signify  good  luck).  If  the 
war-party  has  not  been  successful  they  return  very  quietly,  probably 
going  into  the  village  at  night. 

Signal  smokes  are  made  peculiar  in  some  way,  as  by  suddenly 
appearing  and  as  quickly  disappearing, — this  being  a  sure  way  of  at- 
tracting attention.  A  small  fire  is  sometimes  built  of  perfectly  dry 
wood  without  the  bark,  making  but  little  smoke  ;  then  some  brush, 
grais,  or  evergreens  are  thrown  on,  and  a  blanket  is  held  over  the 
fire  and  removed  at  intervals;  this  sends  up  great  puffs  of  smoke. 

The  Plains  Indians  use  signal  smokes  in  a  very  limited  manner. 

Fire-Arrows.  These  are  rarely  used  at  present,  and  the  stories  in 
regard  to  them  have,  I  think,  been  exaggerated. 

Any  highly  inflammable  material  is  fastened  to  an  arrow  lig'ited 
and  discharged  into  the  air.  The  chief  of  the  Santee  Sioux  said  to 
me  that  they  used  them  mostly  to  burn  bears,  raccoons,  etc. ,  out  of 
hollow  trees. 

Flint  and  Steel.  Smal'  parties  creeping  up  on  a  camp  at  night 
receive  information  from  the  scout  in  ad  van  .y-  by  means  of  a  flint 
and  steel.  The  Indian  faces  his  own  part"  draws  his  blanket  over 
his  head  and  arms,  and  only  leaving  a  sinall  open  space,  by  means 
of  the  sparks  struck  from  the  flint  gi/es  information  as  to  the  num- 
ber of  lodges,  distance,  etc.,  of  the  enemy. 


4i6 


APPENDIX. 


Figures  or  Pictures  are  made  on  the  ground,  on  the  bark  of  trees, 
on  pieces  of  skin,  and  these  sketches  give  information  as  to  where  a 
party  has  gone,  what  it  has  accomplished,  as  well  as  its  fiiendly  or 
warlike  desires. 

For  peace  a  pipe  is  usually  drawn,  and  people  shaking  hands  repre- 
sented ;  war,  a  tomahawk  and  a  broken  pipe. 

The  marks  made  by  the  enemy  determine  whether  peace  or  war  is 
wished  for.  ... 


PHRASES. 

The  following  phrases  show  something  of  the  construction  of  the 
language,  and  present  some  of  the  metaphoric  idioms'  by  means  of 
whicii  Indian  gesture  speech  is  so  enriched  as  to  be  able  to  convey 
the  expression  of  difficult  ideas.  Many  of  them  are  noted  in  the 
description  of  the  gestures  under  the  words  ;  but  it  seemed  best  to 
group  them  together  here  even  at  the  risk  of  repetition. 

I  have  deemed  it  necessary  to  note  the  deaf-mute  manner  of 
arriving  at  the  expression  in  but  a  few  instances. 

Do  as  you  please,  it  makes  no  difference  to  me.  Make  sign  for 
Trail,  and  indicate,  by  holding  up  fingers,  that  there  are  two  or 
more;  then  hold  the  left  hand,  back  up,  in  front  of  body  with  as 
many  fingers  extended  and  separated  as  there  have  been  trails  indi- 
cated ;  point  to  person  and  make  sign  for  Look,  the  fingers  of  the 
right  hand  pointing  at  those  of  the  left,  representing  the  trails; 
point  to  person,  then  with  index  and  thumb  of  right  hand  make 
motion  of  picking  up  one  or  more  of  the  fingers;  point  to  person  ; 
make  signs  for  Think  and  Good  ;  sign  for  Same  or  Even,  and  for  I. 
Literally  translated,  this  would  then  be.  Trails  two  or  more;  you 
look  at  them  ;  take  or  pick  up  the  one  you  think  good  or  best ;  same 
or  even  to  me.  The  trails  are  here  used  in  the  sense  of  plans  or 
courses  of  action. 

Deaf-mutes  say.  Please  yourself ;  I  do  not  care.  Vor  yourself  ihty 
push  the  closed  right  hand  towards  person,  thumb  extended,  ball 
resting  on  side  of  index,  back  of  hand  to  right.  For  do  not  care 
they  touch  the  forehead  with  palmar  surface  of  extended  and  touch- 
ing fingers  of  right  hand,  and  then  wave  the  hand  to  right  and 
downwards,  turning  palm  up. 

I  am  free  from  crime.  Raise  the  extended  hands  to  full  length 
of  arms  at  each  side  of  head,  palms  up  ;  make  sign  for  God,  for 
Look,  holding  right  hand  high  above  and  little  in  front  of  head, 
left  little  lover  than  the  position  first  described,  first  and  second 
fingers  of  ric;ht  hand  pointing  downwards  towards  left  palm.  (Some- 
times the  sign  for  Look  is  also  made  with  left  hand,  fingers  pointing 
at  right  palm.)  Make  sign  for  Blood,  and  touch  left  palm  with 
lips  of  right  fingers,  right  palm  with  tips  of  left ;  then  make  sign 
for  No.  "  God  looks  at  the  palms  of  the  hands  and  sees  no  blood 
on  them."     This  is  used  mostly  in  the  sense  of  murder. 

Deaf-mutes  muKC  their  signs  for  Law,  Break,  and  Not 


APPENDIX. 


417 


.rk  of  trees, 
to  where  a 
fiiendly  or 

lands  repre- 

ce  or  war  is 


ction  of  the 
by  means  of 
le  to  convey 
loted  in  the 
raed  best  to 


manner 


of 


[ake  sign  for 
e  are  two  or 
body  with  as 
:n  trails  indi- 
ingers  of  the 
ig  the  trails; 
It  hand  make 
ht  to  person ; 
[en,  and  for  I. 
ir  more;  you 
[or  best ;  same 
,e  of  plans  or 

i  your  self  y^^'i 
Ixtended,  ball 
\x  do  not  care 
Id  and  touch- 
Ito  right  and 

lo  full  length 
[for  God,  for 
|ont  of  head, 
and  second 
Llm.  (Some- 
Igers  pointing 
Vt  palm  with 
tn  make  sign 
^ees  no  blood 
r. 

)T. 


To  become  old.     Make  signs  for  Old  and  for  Arrive  There. 

Deaf-mutes  make  signs  for  Old  and  To  Become.  For  the  latter,  the 
left  hand  is  held,  back  down,  in  front  of  left  breast,  at  height  of  waist, 
fingers  pointing  to  front ;  right  hand  is  held,  back  up,  in  front  of 
right  breast,  fingers  pointing  to  front ;  move  the  left  hand  to  right 
and  right  to  left  and  downwards. 

For  murder;  free-gift  (to  perform  any  act  gratuitously,  without 
hoping  for  or  anticipating  a  reward  or  payment) ;  faint ;  accident, 
the  sign  for  Bv  Itself  is  used,  with  the  descriptive  gesture.  In  the 
first  case  some  one  is  killed,  and  the  addition  seems  to  convey  the 
idea  that  nothing  is  in  view  but  the  killing;  everything  else  is  cut 
away  ;  there  is  no  cause,  provocation,  or  justification.  In  the  second, 
nothing  is  in  sight  but  the  gift ;  ther''  is  no  anticipation  of  or  look- 
ing for  any  return  gift,  as  is  the  usual  custom  among  them.  In  the 
third,  the  conditi^'n  of  the  person  is  plainly  that  of  death,  though  he 
returns  to  life.  In  the  fourth,  it  happened  by  itself ;  there  was  no 
cause  or  reason  for  it. 

To  win  in  gambling ;  to  win  a  woman's  affection,  the  sign  for 
Kill  is  used.  The  person  is  killed  to  the  extent  of  tiie  amount  won 
from  him  ;  and  to  win  a  girl's  affection  is  also  to  kill  her  ;  i.e.,  mean- 
ing, I  suppose,  that  all  opposition  is  destroyed. 

To  keep  a  camp  together ;  allow  no  one  to  go  beyond  certain 
limits,  is  to  hold  or  soldier  it,  and  the  men  appointed  for  this  pur- 
pose exercise  their  authority,  even  to  the  killing  of  those  who  resist, 
if  necessary.  First  dogs  will  be  shot,  then  ponies,  then  the  men 
whipped,  and  shot  if  they  resist.  Tepees  are  cut  up,  property 
destroyed,  to  enforce  the  law  or  punish  a  violation  of  same.  The 
sign  for  Hold  is  made. 

Wounded,  but  not  fatally.  The  sign  for  Wound  is  made,  and  the 
sign  for  Recover. 

To  expend,  trade,  or  lose  a  portion  and  have  a  remainder  left, 
the  sign  for  Live  or  Recover  is  used  ;  to  denote  the  amount  that 
remains,  amount  that  lives,  recovers  or  survives  the  action. 

My  people.  Make  sign  for  Mv  ;  then  the  signs  for  Men,  Women, 
and  Children;  or  hold  the  right  index  at  different  heights  in  front 
and  to  right  of  body. 

To  travel  through  an  unknown  country  is  expresses',  usually  by 
making  signs  for  Streams,  Bluffs,  etc.,  and  Know,  No.  Indicate 
the  moving;  make  sign  for  Night  and  Same.  To  travel  through  an 
unknown  country  is  the  same  as  travelling  at  night  or  in  the  dark. 

J  am  glad  to  see  you.  This  is  variously  expressed.  The  most 
common  way  perhaps  is  to  make  signs  for  I,  look  at  person.  Heart, 
and  Good.  Frequently  part  of  the  sign  for  Day  is  used  after  making 
sign  for  Heart;  and  I  have  also  seen  in  addition  to  this,  for  em- 
phasis, sign  made  for  Cloud,  and  then  the  hands  raised  or  pushed 
up.  "The  clouds  rise  and  disappear  when  one  meets  a  friend." 
After  Heart  the  sign  for  Light  is  sometimes  made. 

I  am  sad  or  disappoint-^d.  Make  sign  for  I,  for  Heart,  and  then 
from  this  position  of  the  right  hand,  carry  it  outwards  and  down- 

27 


"^T'lf  r'li-H^MiUn^iiiii 


ii' 


4IS 


APPENDIX. 


\\ 


wards  as  though  laying  it  on  the  ground.  The  weight  of  care  or 
sorrow  presses  it  down  ;  the  burden  is  too  great  to  be  carried,  and 
the*  heart  is  laid  on  the  ground. 

Is  such  a  person  dead  or  alive?  Make  sign  for  Interrogate, 
point  to  person,  make  sign  for  Know.  Make  sign  for  the  individual 
:il)out  whom  the  inquiries  are  being  made;  for  Die  and  Alive. 

What  is  your  name  ?  Make  sign  for  Interrogate,  point  to  person. 
Make  sign  for  Call  and  for  Possession. 

To  be  raised  into  prominence  on  another  person's  merits.  Give 
the  description  by  proper  gestures,  then  tiie  act  of  being  raised  into 
view;  brought  into  notice.  Hold  the  right, hand  in  front  of  body, 
height  of  breast,  back  to  right,  index  finger  extended  and  pointed 
upwards,  other  fingers  and  thumb  closed.  (This  represents  the  person 
of  merit,  through  whose  power  the  other  is  to  be  elevated  to  renown.) 
Place  tlie  centre  of  palmar  surface  of  extended  left  index  on  tip  of 
right,  left  index  pointing  to  right  and  upwards,  other  fingers  and 
thumb  of  left  hand  closed.  (This  index  represents  the  person  brought 
into  prominence.)  Raise  the  hands.  The  left  index  reclines  on  the 
right,  and  is  pushed  up. 

They  paid  no  attention  to  your  advice  and  orders ;  now  they  obey 
you.  This  is  frequently  expressed  by  saying,  they  had  no  ears,  or 
their  ears  were  small ;  now  their  ears  are  open.     They  listen. 

To  listen  is  used  in  the  sense  of  obeying.  Aggressive  and  violent 
measures  to  force  persons  to  obey  are  frequently  called  "opening 
their  ears,  making  them  large,  so  that  they  can  listen," 

I  live  here.  Make  sign  for  I,  for  Live,  and  for  Sit.  The  latter 
is  frequently  used  in  the  sense  of  this  place. 

I  will  remain  here  three  years,  in  signs,  would  be,  I,  Sit,  Winter, 
and  then  indicate  Three  by  holding  up  fingers. 

To  pay  no  attention  to  a  person;  to  ignore,  suppress,  and  in  a 
certain  sense  depose,  is  expressed  by  saying,  that  a  blanket  has  been 
thrown  over  the  person. 

I  am  old ;  my  teeth  are  worn,  are  bad,  and  loose,  and  I  suffer 
from  indigestion  on  account  of  these  afflictions.  Make  signs  for 
I,  for  Old  ;  place  the  palmar  surface  of  fingers  of  right  hand  near 
ends  on  front  teeth,  and  move  the  hand  to  right  and  left.  Make 
sign  for  Bad  ;  then  take  hold  of  the  front  teeth  with  thumb  and  in- 
dex of  right  hand  and  shake  them ;  then  hold  right  hand,  back  out, 
near  the  teeth,  fingers  pointing  up,  extended  and  separated,  and 
give  a  tremulous  motion  to  the  hand.  Make  sign  for  Eat,  for  Good, 
and  No,  and  Sick,  opposite  stomach. 

Literally  translated,  "  I — old — teeth  worn — bad — teeth  loose — 
eat — good  no — sick."  This  phrase  illustrates  the  fact  that  frequently 
gestures  convey  many  ideas  other  than  those  sketched  by  the  signs. 
The  air-picture  is  the  skeleton  merely,  but  suggests  the  rounded  lines 
and  rich  coloring. 

An  old  Indian  usually  has  his  teeth  worn.  They  do  not  decay, 
but  wear  oflF,  and  become  loose,  and  this  condition  is  suggested  by 
speaking  of  old  age.     The  condition  of  the  teeth  again  suggests  im- 


APPENDIX. 


419 


f  care  or 
ried,  and 

RROGATE, 

ndividual 

IVE. 

to  person. 

its.     Give 
•aised  into 
t  of  body, 
id  pointed 
the  person 
3  renown.) 
X  on  tip  of 
"mgers  and 
,()n  brought 
ines  on  the 

V  they  obey 
no  ears,  or 
sten. 

and  violent 
d  "  opening 

The  latter 

IT,  Winter, 

!S8,  and  in  a 
:t  has  been 

ind  I  suffer 

e  signs  for 
hand  near 
eft.  Make 
mb  and  in- 
d,  back  out, 
jarated,  and 
•,  for  Good, 

leth  loose — 
It  frequently 
)y  the  signs. 
)unded  lines 

not  decay, 
luggested  by 
1  suggests  im- 


perfect mastication,  and  this  indigestion  and  consequent  discomfort 
and  sickness. 

I  was  made  a  scout.  To  be  made  a  scout  is  to  be  made  a  wolf, 
and  to  be  sent  on  in  advance  to  spy  out  all  that  keen-eyed  and  crafty 
cunning  may  learn.  The  usual  way  of  expressing  this  is  to  say  tliat 
the  chiefs  met  in  council  and  made  me  a  wolf;  giving,  as  a  rule, 
any  special  instructions.     (See  Scout.) 

Tou  are  nothing  ;  you  are  a  low  fellow ;  a  dog.  I  scorn,  detest, 
defy,  dare  you  to  do  your  worst  against  me,  is  expressed  by  pushing 
the  right  hand  towards  the  person  vituperated,  thumb  between  index 
and  second  finger. 

I  knocked  him  over  with  a  single  shot.  In  this  sense  it  is  usual 
to  use  one  clap  of  the  hands,  as  in  Volley  or  Heavy  Firing,  to 
denote  the  discharge  of  a  gun,  and  the  right  hand  is  swept  outwards 
to  right  and  downwards  from  its  position,  after  clapping  the  hands 
sharply  together  once.  These  gestures  are  also  used  to  express  the 
idea  of  shooting  and  hitting  the  object  fired  at  in  a  vital  part. 

Such  ex|)ressions  as  Very  poor;  hard  up;  extremely  destitute ; 
intense  physical  suffering,  are  usually  expressed  by  adding  the  sign 
for  Brave  to  the  descri])tive  gestures. 

To  obey  orders;  accept  and  follow  advice  given,  is  frequently 
expressed  by  saying  that  the  road  or  trail  made  for  them  was  picked 
up  and  held  on  to  ;  using  here  for  hold  on  to  the  second  described 
sign  for  Remember. 

To  express  the  idea  of  riding  rapidly  and  continuously  a  long 
distance.  Make  the  sign  for  Gallop,  but  move  the  hands  slowly  to 
front,  and  at  same  time  give  them  a  tremulous  motion  similar  to  that 
in  Wind;  sometimes  adding  Sleep  and  No.  This  corresponds  to 
our  metaphor  of  "  Riding  on  liie  wings  of  the  wind." 

To  induce  a  girl  to  elope  is  to  steal  her ;  and  to  picture  the  pre- 
liminaries necessary  to  effect  this,  after  making  sign  for  the  Girl  or 
Female,  hold  the  left  hand,  back  to  left,  in  front  of  body,  index 
finger  extended  and  pointing  ujjwards  (to  represent  the  girl)  ;  then 
make  sign  for  Little  Talk,  holding  right  hand  near  left,  and  snap- 
ping the  thumb  and  index  at  tip  of  left  index.  Make  sign  for  By 
AND  By,  and  again  holdmg  left  index  as  at  first,  make  sign  for  Kill 
towards  it ;  then  make  sign  for  Night  and  Steal.  This  rejjresents 
the  girl  or  female  as  standing ;  hence  she  has  stopped  to  listen. 
After  a  time  the  words  spoken  to  her  take  effect  ;  in  fact,  kill  her 
mentally  and  physically  ;  all  opposition  dies.  The  maiden  perishes, 
the  woman  appears.  In  defiance  of  custom,  public  opinion,  and 
scorning  fear  of  punishment,  she,  when,  as  they  say,  "darkness  like 
two  huge  blankets  spreads  over  the  earth,"  goes  with  her  lover;  and, 
as  he  has  made  no  presents  for  the  valuable  animal  he  has  secured, 
he  is  said  to  have  stolen  her. 

To  be  near  death  and  recover.  Make  first  part  of  sign  for  Die  ; 
but  just  as  right  index  or  hand  is  about  to  pass  under  left  stop  it ;  draw 
it  back  a  little,  and  from  its  then  position  make  sign  for  Recover. 

To  ride  against  anything  and  be  thrown  off.    Indicate  riding  on 


420 


APPENDIX. 


horsel)ack,  and  make  sign  for  gait  at  which  riding ;  then  hold  left 
hand,  back  out,  well  in  front  of  body,  fingers  touching  and  pointing 
to  right ;  carry  riglit  hand  briskly  outwards,  and  strike  left  palm 
sharply  vvith  backs  of  fingers  of  right  hand  ;  then  sweep  the  right 
hand  outwards,  upwards,  and  slightly  to  right  and  downwards,  turn- 
ing palm  up,  terminating  movement  when  right  hand  is  a  little  lower 
than  left. 

He  reached  here  yesterday,  came  into  my  lodge,  sat  down,  and 
I  told  him  to  tell  me  the  truth.  Make  signs  for  or  point  to  person, 
for  Arrivk  Here,  for  Yesterday,  for  My,  Tepee,  Sit,  for  I,  Talk, 
— making  this  gesture  towards  the  person  or  where  he  has  been  rep- 
resented as  sealed, —  Talk  to  me,  and  True. 

Living  in  a  certain  part  of  the  country.  To  illustrate :  To  indi- 
cate the  Indians  living  in  the  Indian  Territory,  make  sign  for  River 
(Arkansas),  Call,  Flint,  for  on  other  side  or  Beyond  ;  then  hold 
the  partially-compressed  right  hand,  fingers  separated  slightly  and 
pointing  about  upwards,  well  out  in  front  of  body  (or  in  the  direc- 
tion of  the  country  described)  and  little  higher  than  shoulders;  by 
wrist  action  turn  the  hand  slowly  two  or  three  times  from  left  to 
right  or  the  reverse.  The  Nortfiern  tribes  call  the  Indian  Terr-tory 
the  country  beyond  Flint  River, 

To  learn  to  read  and  write.  Make  sign  for  Write,  for  Look 
(fingers  pointing  towards  left  palm),  sign  for  By  and  By,  then  for 
Know  or  Understand,  sometimes  rejjeating  the  sign  for  Look. 
Some  tribes  simply  express  Know  and  Count,  as  in  How  Many. 

The  beautiful  and  sublime,  the  grand  and  gloomy,  the  destructive 
and  revivifying  forces  of  nature,  are  in  constant  use  by  the  Indians 
to  express  their  emotions  and  thoughts. 

A  large  village  is  a  forest  of  tepee-poles. 

A  multitude,  the  people  are  compared  to  the  blades  of  grass  on 
the  prairie. 

A  charge  is  like  the  rush  of  a  tornado,  or  the  fierce  onslaught  of  a 
mighty  flood  sweeping  all  before  it. 

A  braggart  talks  fire ;   his  mouth  is  brave,  his  heart  a  coward. 

Men  are  frequently  compared  to  animals.  The  scout  is  a  wolf, 
skulking  through  ravines,  seeing  without  being  seen. 

Some  years  ago  PeH  ('Ip-d  called  some  of  the  employes  about  the 
agency  "long-tailed  rats,"  who  got  away  with  the  Indian  provisions 
at  nigiit,  carrying  off  the  stores  to  their  own  nests. 

Many  of  the  same  metaphors  are  used  by  all  the  tribes  I  have 
come  in  contact  with,  though  life  at  an  agency,  or  being  thrown  in 
contact  with  the  white  race,  seems  to  quench  the  eloquence  as  well 
as  many  other  of  the  best  qualities  of  the  Indians. 

The  two  following  phrases  are  very  similarly  expressed  in  gestures, 
and  I  have  at  times  had  difficulty  in  securing  an  instantaneous  recog- 
nition of  the  difference  when  used  by  themselves.  In  any  conver- 
sation which  naturally  led  up  to  the  question,  of  course  there  would 
be  no  trouble. 

Where  were  you  born?     Make  sign  for  Interrogate,  point  to 


APPENDIX. 


421 


hold  left 
pointing 
eft  palm 
the  right 
-ds,  turn- 
Ltle  lower 

own,  and 

0  person, 
I,  Talk, 

been  rep- 

:  To  indi- 
for  River 
then  hold 
ightly  and 
the  direc- 
Lilders;  by 
om  left  to 
II  Territory 

:,  for  Look 

5y,  then  for 

for  Look. 

1  Many. 
destructive 

le  Indians 


of  grass  on 

[aught  of  a 

oward. 
is  a  wolf, 

:s  about  the 
provisions 

ibes  I  have 
thrown  in 
nee  as  well 

lin  gestures, 
^eous  recog- 
bny  conver- 
there  would 

Ie,  point  to 


person,  make  sign  for  Parturition  and  for  Where.  Tiie  latter 
gesture  should  be  made  distinc  tly,  and  the  index  finger  brought  de- 
liberately down  at  several  differtnt  points  in  front  of  body. 

Where  are  your  children?  Make  sign  for  Interrocjate,  point  to 
person,  sometimes  sign  for  Possession  (see  Mv  or  Minej,  for  Par- 
turition (sometimes  repeating  this  gesture),  and  for  Where.  I  have 
sometimes  seen  after  gesture  for  Where  sign  for  Sit,  at  others  for 
Live. 

To  freeze  any  part  of  the  body.  Make  sign  for  Cold  and  for 
Kill;  the  latter  gesture  made  towards  the  afflicted  member  or  part 
of  body;  the  cold  kills  the  part. 

PROPHR  NAMES. 

The  following  projjcr  names  are  some  of  them  interesting  on  ac- 
count of  their  peodiar  formation,  some  are  difficult  to  express  in 
gestures,  and  others  give  a  correct  interpretation  to  the  Indian  word, 
something  that  has  not  been  done  in  the  vocal  and  written  trans- 
lations. 

Where  the  tribe  is  not  well  known,  or  where  it  is  desirable  to  par- 
ticularize, the  tribal  sign  is  first  made,  then  the  sign  for  Call,  and 
then  the  gesture  or  gestures  for  the  name.  Should  the  man  be  a 
chief,  that  follows  immediately  after  the  tribal  sign.  To  illustrate, 
take  the  following:  I,  to-day,  shook  hands  with  lllack  Eagle,  chief 
of  the  Pawnees;  in  gestures:  I,  Now,  Shake  Hands,  Pawnee 
Chief,  Call,  Eagle,  Black. 

I  give  the  names  as  they  are  usually  interpreted,  some  as  I  re- 
member them,  some  that  I  have  copied  from  a  printed  list  of  the 
names  of  the  Indians  at  one  of  our  agencies,  and  others  from  some 
'.  lu  muster-rolls  of  enlisted  scouts.  Some  of  the  tribes  seem  to  revel 
in  smutty  personal  names,  and  particularly  is  this  the  case  with  the 
Shoshones,  though  at  every  agency,  I  think,  there  are  many  names 
which  civilized  taste  will  not  permit  to  be  used  in  printed  or  vocal 
form.  Some  of  the  names  in  my  list  I  found  could  not  be  expressed 
in  accordance  with  the  translation.  I  made  some  little  investigation, 
and,  as  far  as  I  went,  found  that  it  was  equally  impossible  to  express 
them  in  the  vocal  language  of  the  Indians.  In  ordinary  conversation 
the  personal  names  are  usually  very  much  abbreviated,  only  enough 
given  to  clearly  mark  or  distinguisi-;  the  person. 

American  Horse.  Make  sign  for  Horse  and  sign  for  Whiies. 
I  have  also  seen  the  signs  for  a  big  pony  or  horse  made  to  denote  this 
name  ;  a  big  i)ony  being  an  American  horse. 

Whistling  Elk.  Make  sign  for  Elk,  and  then  sign  for  Whistle, 
or  a  snorting,  whistling  sound. 

End-of-the-Woods.  Make  sign  for  Tree,  separating  hands  well,  to 
denote  the  trees  or  forest  or  woods,  then  make  sign  for  Finished. 

Running  Horse.  Make  sign  for  Horse  and  for  Fast,  or  for  Race, 
repeating  this  to  show  that  the  horse  has  been  ri!n,  thougli  this 
would  more  properly  be  translated  Race-horse. 


• 


422 


APPENDIX. 


I  liave  also  seen  for  this  the  sign  for  Gallop,  moving  tlie  hand 
sharply  and  quickly. 

Spotted  Weasel.  Make  gestures  to  denote  a  small  whiti-  animal 
with  black  tip  to  tail,  and  then  make  sign  for  Spotted. 

Bad-Wild-Horse.     Make  signs  for  Horse,  for  Bad,  and  for  By 

TtSELI'. 

Count-Coup-One-by-One.  Make  signs  for  Count-Coup,  for  After, 
then  ("ouN.'-Coup  again,  repeating  this  once  or  twice. 

Qog-Walks-on-the-Ground.  Make  signs  for  Do<;,  for  Walk,  and 
I)oint  to  ground.  If  not  in  the  open  air,  some  dirt  or  dust  would 
be  pici:ed  uj),  or  tlie  sign  made  for  Dirt  or  Dust. 

Spotted  Tail.     Make  signs  for  Tail  and  Spotted. 

Crazy  Horse.  Make  signs  for  Possession,  for  Morse,  and  for 
Crazv.  Tiiis  gives  a  correct  interpretation  as  I  understand  the 
vocal  wonl  in  the  Sioux  language.  It  should  not  be  Crazy  Horse, 
but  IlisHorsr  is- Crazy. 

Man-Afraid-of-his-Horses.  Make  signs  for  Possession,  for  Horse, 
and  Ai'RAIu. 

The  remarks  made  about  Crazy  Horse  apply  with  etpial  force 
here.     The  man  is  not  afraid,  but  his  horses  are  afraid  of  him. 

The  fertile  brain  of  some  interpreter  has  also  given  us  "  Young- 
Man- Afraidof-his-Horses."  The  old  man  was  at  one  time  chief  of 
the  Ogalalla  Sioux,  I  think,  just  before  Red  Cloud  became  their 
famous  chief,  and  he  gave  his  own  name  to  his  son,  it  being  simply, 
"  His-Horses-are-Afraid,"  or  "  His-Horse-is-Afraid." 

Little  Warrior.  Make  signs  for  War,  To  Co  To,  for  Man,  and 
then  for  Little.  Either  one  of  three,  according  to  the  idea  de- 
sired to  be  represented  ;  i.e..  Short,  LrriLE,  or  Small. 

No  Neck.     Touch  neck  and   then   make  sign  for  No  or  Wiped 

')UT. 

I  have  seen  both  used,  one  aboiit'as  much  as  the  other. 

Thundering  Eagle.  Make  signs  for  ICAuLiiand  Thunder.  I  know 
of  no  way  to  r',present  liiunderi'ig. 

The-Horse-comes-Last.  Make  sign  for  Horse  ;  then  bring  right 
hand  from  well  out  in  front  towards  body,  fingers  extended,  sepa- 
rated, and  pointing  towards  body  and  upward.  This  represents 
animal  coming  ;   then  make  sign  for  Hehind. 

Waiting.  Usually  sign  for  Sit  ;  but  sometimes  for  Wait  or  Hold 
On  are  m;ule. 

Touch-the-Gloud.  Make  sign  for  Cloud,  and  then,  hoUling  ex- 
tended left  hand,  back  up,  in  front  of  and  higiier  than  head,  place 
the  tip  of  extended  right  index  against  palm.  As  the  tip  of  index 
strikes  left  pain;  the  right  hind  rather  i)ushes  up  left,  and  this  idea 
is  in  the  vocal  word  more  of  a  push  than  touch  the  cloud. 

Swiil  Bear.  Make  signs  for  Bear  and  for  Fast.  There  is  no  dif- 
ference in  either  the  vocal  language  or  gesture  speech  of  Indians,  so 
far  as  I  know,  between  the  words  Swikt  and  Kasp. 

Pretty  Lanoe.  Make  signs  for  Lance  and  for  CiooD.  The  lance 
might   be  painted  or  decorated,  and  these  attributes  could  be  de- 


APPENDIX. 


423 


tlie  hand 

ic  animal 

id  for  By 

or  After, 

Vai.k,  and 
lust  would 


K,  and  for 
Tstiuul  the 
■a%y  Horse, 

for  Horse, 

eijual  force 
f  him. 

us  "  Young- 
me  chief  of 
ecame  their 
eing  simply, 

Man,  and 

le  idea  de- 

o  or  VVirED 


•  EK.    I  know 

bring  right 
Mided,  scpa- 
s   represents 

,\rr  or  Hold 

hoUling  ex- 
head,  place 
^ip  of  index 
[nd  this  idea 
Id. 

tre  is  no  dif- 
Indians,  so 

The  lance 
lould  be  de- 


scribed, but  the  sign  for  Pretty,  Handsome,  etc.,  seems  to  refer 
especially  to  ))eoi)le. 

Sitting  Bull.  Sometimes  th"  general  sign  for  Buffalo  is  niudc, 
and  then  sign  for  .Sir.  As  often,  however,  and  more  properly,  the 
sign  for  Buffalo  Bull  is  made,  and  tlien  sign  for  Sit. 


INDIAN  NAMES  OF  STREAMS  AND  MOUNTAINS 
WHICH  HAVE  NOT  BEEN  PRESERVED  ON  MAPS, 
ETC. 

Many  of  the  Indian  names  for  streams,  mountains,  and  prominent 
bluffs  have  not  Ix-en  jircserved  on  our  maj)s,  and  tnis  someti.Mes  leads 
to  serious  confusion. 

During  the  Sioux  and  Cheyenne  war  of  1876-77  friendly  Indian 
scouts  were  sent  out  to  locate  the  lio;stiles  and  bring  the  information 
to  a  large  military  command  locatetl  near  the  Black  Hills,  Dakota. 

Thehostiles  iiad  only  a  short  time  before  been  south  of  the  V'^ellow- 
stone  River.  The  scouts  returned  and  reported  that  the  hostiles  had 
gone  north ;  had,  in  fact,  crossed  the  Missouri  River.  Subseipient 
events  proved  that  the  hos'iles  liad  //^V  crossed  the  Missouri,  but  had 
crossed  to  the  north  of  the  Yellowstone,  and  tlicse  hitherto  .  .iab!!=> 
scouts  were  crtdited  with  lying  and  mischievously  bringing  in  a  false 
re|)ort  with  the  ieliberate  intention  of  deceiving.  .*Vs  a  matter  of 
fact  the  scouts  were  honest  and  had  faithfully  performed  their  work, 
and  the  mistake  grew  out  of  tlie  ignorance  of  the  interpreters. 

The  Indians  call  the  Yellowstone  Elk  River,  hut  the  majority  only 
.so  name  't  as  far  from  its  source  .as  the  mouth  of  i'owder  River,  and 
some  only  as  f;ir  as  the  mouth  of  the  Rosebud.  P'rom  these  points  to 
its  confluence  with  the  Missouri  it  is  called  by  the  same  name  as 
that  by  which  they  designate  the  latt  >r  stream,  viz..  Muddy,  or  Big 
Mudtly.  The  junction  of  the  Yellowstone  an<l  Missouri  they  call  the 
Forks  of  the  15ig  Muddy.  The  scouts  said  the  hostiles  had  crossed 
the  Big  Muddy  going  north  ;  and  the  interpreter,  not  know  ing  the 
distinction  made  by  the  Indians,  natinally  su[)posed  they  had  gone 
north  of  the  Missouri  River. 

I  only  give  a  few  of  the  more  [)rominent  names  tvhich  have  come 
under  my  personal  observation. 


Names  on  Map, 
Missouri  River. 


Milk  River. 

Yellowsloiie  River. 

Clarke's  Fork  (of  Yellowstone) 

I'rior's  Fork  (of  Yellowstone). 

Clear  Fork  (of  I'owder). 


Indian  Namks. 

\\'\<^  River,  hut  more  jiroperly  Hi;j 
Muilily  Rivor.  I  oiico  heard  it 
called  Mi-iiimii  River. 

Lillle  Kiver. 

F!k  River,  as  t'x|ilaiiied  aliove. 

Rotten  Hiilfalo  'I'on^'ue. 

Arrow  River. 

l^odge  I'olc. 


:\ ■ 


424 


APPENDIX. 


Names  on  Map. 
Little  Missouri  River. 

Grand  River. 
Cheyenne  River. 
White  River. 
North  Platte  River. 

South  Platte  River. 

Republican  River. 
Arkansas  River. 


Cimarron  River. 
Canadian  River. 
Washita  River. 
Mississippi  River. 


The  Rocky  Mountain  Range. 
Big  Horn  Mountains, 


Indian  Names. 

Thick  Timber  by  Sioux,  and  Antelope 

by  Cheyennes. 
Ree,  or  Corn  River. 
Ciood  River. 
Smokin}^  Earth  River. 
Shell  River,  sometimes  Shell  on  Neck 

River. 
Greasy,   or    Fat    River.      I    have    also 

heard  this  called  Goose  River. 
Shield  River. 
P'lint  River.     The  Indian  TeiTitory  is 

called  by  the  Northern  Indians   the 

country  beyond  Flint  River. 
Buffalo  Bull  River. 
Red  River. 
Lodge- Pole  River. 
I  have  only  heard  the  Mississippi  called 

Big  River. 


MOUNTAINS. 


The  Backbone  of  the  World. 
White  Mountains. 


It  may  be  said  that  not  more  than  one-third  of  the  bluffs  and 
buttes,  which  are  the  lanchnarks  of  the  great  plains,  have  retained 
their  Indian  names.  Different  tribes  have,  of  course,  in  many  in- 
stances different  names  for  them,  but  it  is  a  remarkable  fact  tiiat  they 
are  in  most  cases,  where  known  at  all,  known  by  the  same  name. 


Ac 


Ar 


Aij 


lES. 

c,  and  Antelope 


Shell  on  Neck 

I    have    also 
e  River. 

m  Toritory  is 
n  Indians  the 
River. 


INDUX, 

WITH    SYNONYMES. 


ssissippi  called 


)rld. 

;  bluffs  and 
ive  retained 
n  many  in- 
ict  that  they 
le  name. 


AliANDONKD 

divorced, 
thrown  away, 
displaced, 
deserted, 
forsaken. 

Aboard 

■siltinf,'  down, 
oil  (op  of. 

AnORTION 

AnovE .'.... 

AiibKNT 

AiiusK 

scold. 

ill-treat. 

upliraid, 

def.-ime. 

fletract. 

Accident 

chance. 

no  reason  for. 

ACCO.MI'ANY 

with, 
escort. 

Accost 

hail.      

salute, 
interrogate, 
question. 
Ache 

physical  pain.' 

sick. 
Across 

on  the  other's'ide  of. 
to  cross, 
(o  pass  over. 
Add 

join, 
increase, 
put  to. 
Anui.TERY 


PAGE 
21 


Anv  ANci:.. 
move. 


21 


21 
22 
22 
22 


23 


23 


23 


23 


24 


24 


24 


inarch. 
Advance  Gi;ard... 

scout, 
before, 
ahead. 
Toreinost. 
fo  l)e  in  front 

Al  RAID 

shrink  from. 

cowardly, 
suspicion, 
temerity, 
dread.  ' 
nervous, 
fearfid. 
Ai-RAii)  OK  No  One. 
I)rave. 
coura>,'eous. 
lion-hearted, 
fearless. 

After 

since, 
hy  and  hy. 
I  later.       ^ 

AlTERNOON 

AOE 

ACENCY ..."'.' 

AiJENT  (Indian).".'." 

Agitate '' 

Agony ,'' 

physical  pain. 

mental  sufferinij 

'iistress. 

/  'tEAU 

Aid 

assist. 

counsel.  . 

advice. 

help. 


PAGB 

24 


25 


25 


26 


26 


26 
26 

28 

28 
28 


28 
28 


425 


42t') 


INDLX. 


FAGB 

Aim,  ie 28 

poini  at. 
Aught 28 

dismount. 
Alikk 28 

same. 

even. 
^LIVE 29 

living. 

above  'ground. 

breathing. 

All 29 

All  Gone 29 

wi[)e<l  out, 

consumed. 
Alliance 30 

co-oj)eration. 

confederacy. 

league. 

Alone 30 

Amatory 30 

Ambitious 30 

aspire  after. 

long  for. 

desire. 

crave. 

American 31 

Among 31 

in  the  midst  of. 

comm  ngle. 
Ancestor   31 

progenitors. 

forefathers. 
Angry 31 

mad. 

ranrcful. 

savage. 

([uarrelsome. 

ill-tempered. 

passionate. 
Annihilatk 31 

destroy. 
Annoy 31 

disturb. 

agitate. 

trouble. 

Annuities 32 

Another 32 

Antelope 32 

Anxious 32 

solicitude. 

anxiety, 

uneasiness. 

Ai'ACIlk 33 

ArrAREL 37 

dress. 

clothing. 


PAGB 
Al'PEAR 38 

come  into  view. 

Apple 38 

Approach 38 

draw  near. 

come. 

Arapahoe 38 

Arickaree 43 

Arise 45 

start  up. 

rise. 
Arrange... 45 

plan. 

settle. 

adjust. 
Arrest 46 

seize. 
Arrive  Here 46 

reach  here. 

rome  to  a  place. 

•■eturn. 

Arrive  There 46 

Arrow 46 

Arrow-Head 49 

Artilleryman 49 

Ascend 50 

climb. 
Ashamed 50 

humbled. 

abashed. 

diffident. 

mortified. 
Ashes 50 

dust. 

AsSINAHOINii 50 

Astonish 54 

surprise. 

astound. 

awe. 
Astray 54 

lost. 

deceived. 

wander. 

Astride 55 

Attack 55 

assault. 

storm. 

fall  upon. 

march  against. 

advance  against. 

fire  at. 
Attempt 55 

try- 
endeavor, 
strive. 

Attention 55 

Aunt 55 


INDEX. 


427 


PAGB 
38 

38 
38 

38 

■     43 
.     45 

.    45 

..     46 
..     46 

,..  46 

,..  46 

...  49 

...  49 

...  50 

...     50 

....     50 

....     50 
....     54 

54 

55 

55 


55 

55 
55 


PAGE 

Aurora  Horeaus 55 

ghosts'  road. 

Autumn 55 

Avoid 55 

shun. 

])r.ss  by. 

elude. 
Awe 55 

surprise. 

astonishment. 

wonder. 


reverence. 


Awl. 
Axe. 


56 
56 


58 


58 

59 
59 
59 


Baby 57 

Badv-Hoi.ukr 57 

cradle. 

Bachelor 57 

Bacon 58 

fat. 

fjreasy. 
Bad 

mean. 

wrony. 

vile. 

detestalilo. 
Bad  Lands 

Iiroken  country. 

IJadgkr , 

Bai; 

Bald 

Band 59 

chief's  lodges. 

soldiers  helonj^in^;  to  ciiief. 

Bannack  (Indian)..  59 

Barracks 61 

s(ildier'.s  house. 

Barrkn 61 

Bashkui 61 

diffident. 

modest. 

youthful. 

shy. 

timid. 
BA.SIN 62 

hufValo-wallow. 

Baskkt 62 

Bat 62 

Battlk 62 

volley  (irinjj. 

engagement. 

Bay  (water) 62 

Bay  (color) f2 

red. 

Bayonet 62 

Beads 62 

Bear 63 


Beard 63 

Beautikui 64 

good  face. 

fine. 

handsome. 

pretty. 

Beaver 64 

Beaver  Dam 64 

Bid 64 

Before  (in  time) 64 

prior  to. 

l)reviousIy. 

anterior. 
Before  (in  order) 64 

in  advance. 

ahead. 

in  front  of. 

to  lead. 

higher  in  rank. 

Behind  (in  time) 65 

Behind  (in  order) 65 

cowardly. 

fearful. 

inferiority. 

following. 

in  rear  of. 
Bki.(i\v 65 

heneath. 

under. 

Belt 65 

Berry 66 

Best 66 

Bet 66 

wager. 

gamble. 

rallle. 

stake. 
Betray 66 

deceive. 

lie  to. 

led  astray. 
Beyond 

other  side  of. 


Big. 


•66 

66 


great. 

wide. 

large. 

broad. 
Bk;  Billy 67 

corpulent. 

stout. 

fat. 

lusty. 

Bird 67 

Bison 67 

Bit 

Bite 


snap  at. 


67 
67 


^ 


INDEX. 


PAGB 

Bitter 67 

unpalatable. 

unsavory. 

nasty. 

ill-flavored. 

sour. 

BiTi'KR-RfKvr 67 

Bl.ACK 67 

Bl.ACKKKKT  (Indian) 68 

Bl.ACKKEET  (.Sioux  Indian) 73 

Blanch 73 

dread. 

turn  i)ale. 

scared. 

terrified. 

panic-slrick'jn. 

Blanket 73 

Bi,Ess  Vou 74 

thank. 

pray  for, 

j^ratitudc. 

B1.IM) 74 

Bi.oou 74 

Blood  (Indian) 74 

Blue 74 

Blui'k 75 

Boat 75 

Boil 75 

tumor. 

swelling. 
Boil,  To 75 

bul)l)le. 

stew. 

cook. 

Bone 75 

Bonnet 75 

Born 75 

parturition. 

hring  forth. 

Borrow 76 

Bow 76 

BofcvsTRiNG 79 

Bowi 79 

Braid  (hair) 79 

Brain 79 

Brand,  To 79 

mark. 

(ijj.ure. 
Brave 79 

fearless. 

daring. 

bold. 

heroic. 
Bravado 80 

brag. 

boasting. 

lying-  , 

vaporing. 


PAGE 

Bravado— (continued). 

bluster. 

Bread 80 

Break 81 

sunder. 

rend. 

Hreech-Clotii 81 

Bridoe 81 

Bridle 81 

Bring 81 

fetch. 

British 81 

British   Live 81 

Broad , 8i 

wide. 

Brother 82 

Brotiier-in-Law 82 

Brook 83 

small  stream. 

BRUi.fe  (Sioux  Indian) 83 

BlEKALO 83 

Buffalo  Bui.i 83 

Buffalo  Cow 83 

Buffalo  Calf 83 

Buffalo,  White 88 

BuFFALo-RoitE 90 

Bull-Berry 90 

Burn 90 

consume. 
Bury 90 

rite. 

sepulture. 
Buy 92 

purchase. 

procure. 

bargain. 
By*  AND  By 92 

wait. 
By  Itself 92 

Cache 93 

conceal. 

hide  aw.ny. 

Caddo  (Indian) 93 

Cali 94 

to  name. 

knowi    IS. 

summon. 

cry  out. 

invite. 

Camas 94 

Camp 95 

village. 

bivouac. 
Candid 95 

sincere. 

honorable. 

frank. 


INDEX. 


429 


PACK 

.  80 
.       81 

.  81 

.  81 

,.  81 

..  81 

,.  81 
..  81 
..       81 

..  82 
..  82 
..       83 

...  83 

...  83 

...  83 

...  83 

...  83 

...  88 

...  90 

...  90 

...  90 

...     90 
....     92 

....     92 

92 

93 

93 

94 


94 
95 


95 


Candid — (cominued). 

open. 

straightforw;ird. 

undisguised. 

Candi.k 95 

Candy 95 

Cank 95 

Cannon 95 

Cannot 96 

impossible. 

will  not  do. 

beyond  power. 

Canok 96 

CaSon 96 

defile, 
chasm. 

Cards 96 

CARTRUxiK 97 

CARTRlDGE-Hr.LT 97 

Cat 97 

Catti.k 97 

Cavalryman , 97 

Ckntrk 97 

Ckrtain 97 

Charcjk 97 

assault. 

attack. 

onslaujjht. 

storm. 
Chkat 98 

steal. 

fraud. 

deceit. 

CuiKRlES 98 

Chkvknne  (Indian) 98 

Chk  KKN 107 

CHIKF 107 

leader. 

headman. 

jiartisan. 

fjreat. 

distinguished. 

renowned. 

famous. 
Child  109 

youth, 

l)rogeny. 

issue. 

offspring. 

CiiiFPKWA  (Indian) 109 

CiKuv 115 

cut  up. 

new. 

divide. 

Cir.AK 115 

Citizen 115 


Clean-Handki) 116 

free  from  crime. 

guiltless. 
Close 116 

near. 

internate. 

compact. 

compress. 

Cloud 116 

CoAi 116 

Coat 116 

Coffee 117 

Cold 117 

chill. 

frigid. 
Collect 117 

accumulate. 

to  bring  or  gather  together. 
Color 117 

tinge. 

hue. 

stain. 

Coil'MN  (Troops) 118 

Comanche  (Indian) n8 

CoMH 122 

Come 122 

approach. 

draw  near. 

Come  Between 122 

Come  into  View 122 

ap]iear. 
Commence 123 

begin. 

CoNCEAI 123 

cover, 
disguise, 
secrete, 
hide. 

CONC.RESS I2j 

Cook 123 

Copulate 123 

Corn 124 

CoKPORAi 124 

Corpse 125 

Corral 125 

enclosure. 
Coi'NCii 125 

meeting. 
CouNSEi 127 

advice. 

caution. 
Count 127 

numeration. 
CoUNT-Coup 128 

strike  an  enemy. 

achievement. 

finishing  stroke. 
Country 129 


43° 


INDEX. 


m 


PAGB 
CoURTSiflP 129 

wooing. 

Cousin 130 

Coward 131 

poltroon. 

dastard. 

Coyote 131 

Cradi.e 131 

Crazy 131 

mad, 

foolish. 

doting. 

flighty. 

Cree(  Indian) 131 

Cross 132 

sulky. 

ill  tempered. 

Cross  (decoration) 132 

Cross  (to) 132 

ford. 

go  over. 

Crow  (Indian) 132 

Crow  (liird) 138 


Cry. 


shed  tears. 

desire. 

suffer. 
Cunning 138 

subtle. 

sly. 

wily. 
Cutting  Ui' 138 

Dakota  (Indian) 140 

Dam 140 

Dance 140 

Dangerous 142 

Dark 142 

Daughter 142 

Day 142 

Daybreak 143 

Dead 143 

Dead-Shot 143 

marksman. 

Deaf 143 

Deak-Mutk 144 

Deceive 148 

lead  astray. 

Decrepit 148 

old. 

infirm. 

Deep 148 

Deer  (white-tailed) 148 

Deer  (black-tailed) 149 

Deer  (red) 149 

Defame 149 

slander. 

vilify. 


Defy 149 

hatred. 

aljhorrence. 

defiance. 

threaten. 

Delight 149 

Depart...'. 149 

Depose 149 

displace. 
Destroy 150 

waste. 

demolish. 

Dew 150 

Die I 


'3« 


50 


expire, 
depart. 


Dig 150 

Dirt 150 

Disarm 151 

Disgust 151 

weary. 

dislike. 

Dismount 151 

Dispatch 151 

Distance \ 151 

Distant 151 

remote. 

far  away. 
Distribute 151 

give. 

divide. 
Dive 152 

plunge. 

Divorce 152 

Do 152 

work. 

act. 

attend  to. 

Do  Not 153 

Doctor 153 

medicine-man. 

physician. 

jiriest. 

juggler. 

Dog 153 

Dollar 154 

Door 154 

Doubt 154 

Dream 154 

Dreamer 155 

Dress 155 

api)arel. 

clothing. 

Dried  Meat 156 

Drink 156 

Drive 156 

herd. 
Drouth 156 


INDEX. 


431 


PAGB 
149 

.    149 

•  149 

•  149 

•  >5o 

..  150 
..  150 

...  150 
...  150 

...  i5» 
...  151 

...  i5» 

....  151 

....  i5« 

....  i5» 

....  iS« 

....  152 

"52 

'52 

153 

153 

153 

154 

154 

154 

>54 

155 

155 

IS6 

\ 

156 

156 


PAGB 

Drown 156 

Drum 156 

Drunkard 157 

Dry 157 

Duck 157 

Dull 157 

Dumb 157 

mute. 

silent. 

still. 

Eagle 15S 

Early 158 

Ear-ring 158 

Earth 159 

Eat 159 

Eatp.n  Enough 161 

Effort 161 

trial. 

attempt, 
'     essay. 

Egg 161 

Elk 162 

Elopk 162 

steal. 
Encamp 162 

resting-place. 

bivouac. 

sleep. 
End 162 

finish. 

close. 

stop. 
Enemy 162 

foe. 

Enkrgktic 162 

Enlist 162 

Enough 162 

Enter  (walk  into) 162 

Equal 163 

same. 

even. 
Escape 

elude, 

evade. 

Evening 

Every  Day 

E.xchange 

trade. 

barter, 

bargain, 

purchase. 

sell, 

dispose  of. 

traffic. 
Excite 


PAGS 


164 


163 


163 
163 
163 


164 


arouse, 
awaken. 


E.xciTE — (continued), 

stimulate. 
FIxterminate 

destroy. 

wipe  out, 

eradicate, 

consume. 

sweep  away. 

ravage. 

annihilate. 

extinguish. 


Faint 165 

die. 

Fall  (seaFon)  165 

Fall  (water) 165 

Fall  (to) 166 

Fame 166 

renowned. 

celebrated. 

Farm  (to) 166 

Farther 166 

beyond. 
Fast 166 

swift. 

pass  by. 
Fat  (animal's) 167 

stout. 

strong. 

fine  form. 

Father 167 

Father-in-Law 167 

Feast 167 

meal. 

rejwst. 

Feather 171 

Female 171 

Few 172 

compressed. 

close. 

crowded. 

near  together. 
Fight 172 

skirmish. 

outbreak. 

battle, 

encounter. 
Finished ,,,.  173 

ended. 

done. 

Fire 173 

Fire  (discharge) 173 

Fire  (volleys) 173 

Firm 173 

resolute. 

strong. 

steady. 
Fish 173 


432 


INDEX. 


TAOB 

Fix 174 

settle. 

arraiifje. 

(letennine. 

Fi.Af; 174 

Fl.ATUKAi)  (Indian) 174 

Flint 179 

Float 179 

Flood 179 

Fi.f)UK  179 

Fl.OWKR I  So 

Fly I. So 

Fly  (to) 180 

For. 180 

Fond 180 

love. 

rejjard. 

likinj^. 

Food 180 

Fool 181 

stupid. 

unwise. 

indiscreet. 

rash. 

silly. 

Footprints 181 

Foor-RACK 181 

FoRAGF. 181 

Ford iSi 

FoRKLocK 181 

Forest 181 

timber. 

Forever 181 

Forort 182 

lost. 
Forks 182 

confluence. 
Fort 182 

barracks. 

post. 

tjarrison. 

Found 182 

Fox 182 

Fragrant 182 

perfume. 

swect-smellinj;. 

balmy. 

Freeze 183 

Freeze  Over 183 

Friend 183 

companion. 

comrade. 

jiartner. 

Frighten 184 

Frog 184 

Frost 184 

Fruit 184 

Funerai 184 


PAGB 
FuTtfRK 184 

(J  A  1. 1 185 

Gai.i.oi' 185 

idpe. 

canter. 

ride. 

CiAMl. 185 

Gai' 185 

mountain  i)ass. 

depression. 

dclile.  . 

ravine. 

CiKNDer 185 

Generous 185 

f^Dod-hearted. 

i>i^-hearted. 

liberal. 

hospitable. 

noble. 

GiiusT 186 

GiRi 187 

Give 187 

!,'rant. 

!)cstow. 

GivK  Me 187 

Give  Name  To 187 

Gi.AD 187 

heart  fjood. 
Gloomy 187 

sad. 

Glove 188 

Glue 18S 

Go 188 

depa-.t. 

leave. 

Go  Away 188 

Go  Near 188 

Goat 188 

Goi) 189 

mystery. 

medicine. 

(loi.i) 191 

Good 191 

Goose 191 

Grandi  vrHiK 191 

Grandmother 192 

Grass 192 

Gratitude 192 

Grave 193 

tomb. 

burial-place. 

Gray 193 

Grazing 193 

Greasy 193 

fat. 
Great 193 

wide. 


INDEX. 


433 


PAGR 

184 

iss 

.  18s 
.  185 

.  185 

,.  185 


186 
187 
.87 

187 

187 
187 

187 

188 
188 
188 

188 
.  188 
.  188 
.  189 

.  191 

.  I9> 
.  191 
..  191 
, .  192 
..  192 
..  192 
■  •  193 

..  193 
..  193 
...   193 

...  193 


Great — (continued). 

broad. 

large. 

Grken 

Grieve 

Grizzly 

Gros  Vknire  (Indian) 

Gros  Ventres  of  the  Prairie 

(Indians) 

Grow 

Guide 

lead. 

direct. 

conduct. 

Gum 

Gun 

Gun-Cover 

Gunpowder 


Heli', 


work  with. 

assist. 


'93 


su 


pport. 


193  ,   "'•"•K"  ('")• 


210 


210 


•93 
'93 


hold. 

yuard. 

protect. 


Haii. 


ice. 

sleet. 

Hair 

Half 

Hale-Ureed 

Halt 

stop. 

pause. 

stand  still. 
Handsome 

good-faced. 

beautiful. 

pretty. 

Hang 

Hang  (to) 

suspend. 

pendent  from. 
Happy  Hunting-Ground., 

heaven. 
Hard 

difficult. 

firm. 

brave. 

unfeeling. 

inexorable. 

Hard-Uread 

Harlot 

Hat 

Hawk 

Headache , 

Heap 

mound. 
Hear 

attention. 

Heart 

Heaven 

Heavy 

weighty. 


197     Here 210 

199     Hermaphrodite 210 

199  I  Hide  (to) 211 

secretly. 

|)rivately. 

confidentially. 

199  lost. 

200  I  hidtlen  away. 

200     Hide  (skin) 211 

200  High 211 

;    IIILI 21! 

201'     His  or  Hers 211 

Histoky 211 

HoilBLE 212 

201  fasten. 
201  disable. 

2UI      Hoc 212 

205     Hold 212 

I  detain, 

stop, 
limit. 
205  keep. 

I  retain. 

Hole 213 

i  Homely 213 

205  bad  face. 

205  j  Homesickness 213 

heart-sick. 
I  weary. 

206  Honest 213 

Honey 213 

207  Horse 213 

pony. 

Horseback 214 

Horse-Race 214 

Ilospn Ai 214 

Hostage 214 

208  Hot 214 

208     House 214 

208  How 215 

209  yes. 
209  approval. 

209     How  Many -iiS 

How  Much 215 

209     HuMP(bufnilo) 215 

Hundred 215 

209     Hungry 216 

209  Hunt 216 

210  search, 
look  for. 

28 


434 


INDEX. 


PAGR 
IIURKV 221 

hasten. 

expedite. 
HUJiUAND 221 

I  (myself) 222 

Ice 222 

Icicle 222 

Impossible 222 

cannot. 
Imprison 222 

confine. 

lock  up. 

bind. 

In  (within) 222 

Incitk 222 

arouse. 

stir  u|>. 

provoke. 

excite, 
Incrkask ,..   222 

augment. 

Indian 223 

Infantry 223 

Intkriok 223 

lower. 

behind. 

minor. 

.subordinate. 

secondary. 
Iniiahit 223 

live  in. 
Injure 223 

harm. 

hurl. 

Interpreter 223 

Interrocjatk 224 

((uestion. 

attract  attention. 

ask. 

in(iuire. 

examine. 

Iron 224 

Island 224 

Itching 224 

Jealous 225 

envious. 
Joke 225 

sport. 
Joyous 225 

«lad. 

light-hearted. 

Jump 225 

Junior 226 

Keep 227 

remember. 


PAGB 

Keep — (continued). 

hold  on  to. 

retain. 

guai<l. 

keep  close. 

near. 

Keep  Close 227 

Keep  Quiet 227 

fear  nol. 

(piiet  down. 

Kettle 227 

Kidney 227 

Kill 227 

Kinship. 228 

Kiowa  (Indian) 229 

Knife 230 

Know 231 

understand. 

comprehend. 

*Know  Not 231 

Koutenay  (Indian) 231 

Lacota  (Indian),  Sioux 232 

Lake 232 

Lame 232 

Lance 232 

Laroe 232 

great. 

cajiacious. 

Lariat 232 

Lasso 232 

Last 233 

hindmost. 

Last  Year 233 

Lead  (to) 233 

I:eak 233 

Lecginus „  233 

Lend 234 

Liar 234 

Liberate 234 

Lie 234 

to  mistake. 

invent. 

false. 

fabrication. 

fiction. 

Lie  Down 234 

LiCHT  (not  heavy) 235 

Light  (not  dark) 235 

Lightning 235 

Like 235 

same. 

even. 

similar. 

resemble.    •  •  ••    -• 
Listen 235 

hear. 

pay  attention  to. 


INDEX. 


435 


rAOB 


227 
227 

227 
227 
227 
228 

229 
230 
231 

.  231 

.  231 

•  232 
.  232 

..  232 

..  232 
..  232 

..  232 

,..  232 
...  233 

...  233 
...  233 
...  233 
....  233 
....  234 
....  234 
....  234 
234 


234 
235 

235 
235 
235 

.  235 


Lrni.K 236 

minute. 
LivK 236 

reside. 

dwell. 

exist. 

LiVKR 236 

Lock 236 

Lodge 236 

LoNi; 236 

lengthy. 

extension. 

to  last. 

to  endure. 

Long  Knike 236 

Long  Time 236 

alw.iys. 
Look 237 

inspect. 

see. 

view. 

behold. 

Lost 237 

Louse 237 

Love 237 

esteem. 

liking;. 

affection. 

Low 237 

Luck 237 

prosperous, 

fortunate. 
Lung 237 

Mad 238 

anyry. 

Maii,-C()Ach 238 

Make 238 

Male 238 

Man 238 

MandAN  (Indian) "238 

Many 242 

crowd. 

numerous. 

host. 

much. 
Many  Times 243 

often. 

repeat. 

Maphy 243 

Marvellous  247 

Match  (lucifer) 247 

Mean 247 

small-hearted. 

stingy. 

selfish. 

miserly. 

penurious. 


247 
247 
247 
247 


248 
249 


Mean — (continueti), 
shabby, 
greedy, 
rapacious, 
sordid, 
niggardly, 
low. 

'  Measlks 

Meat 

I  Mkdai 

I  Medicine 

I  mysterious. 

I  unknown. 

]  holiness, 

luck, 
vision, 
dream, 
fortune, 
chance. 

j  Medicine-Dance 

Medicine-Man 

j  jihysician. 

I  prophet, 

juggler. 
]  dreamer. 

j  priest. 

magician, 
conjurer. 
'  seer. 

wizard, 
soothsayer. 
j  charmer. 

!  Meet  (to) 254 

come  together. 

Memory 254 

heart  knows. 

Menses 254 

Metai 255 

hard. 

Meteor 255 

>'    .\iCAN 255 

Midday 255 

I  Middle 255 

i  Midnight 255 

!  MiDWiNrER 255 

Migrati 255 

I  move. 

\  Milky-Way 256 

Mingle 


256 

mix. 

MiNNi;coN.(ou  (Indian) 256 

Mirage 256 

fallacy  of  vision. 

phantasm. 

Mirror 256 

Mislead 256 

deceive. 

lead  astray. 


436 


JADEX. 


Miss  (to) 256 

pass  I)y. 

MiSTAKK 256 

Mix J57 

bk-n.l. 

ininj^le. 
MorcAsiN 257 

MONKY 25<) 

currency. 

cash. 

specie. 

M(1NKKY 2()0 

MoNiii , 260 

Moon 260 

MoosK 261 

MoSQl'ITO 261 

Mol  IIKK   262 

M()Tiii:r-in  Law 262 

Mound 262 

Mountain 262 

Mountain  Lion 262 

Mourn 265 

jjrieve. 

cry  for. 

lament. 

bewail. 
MousK..,  263 

MOVK 2f)j 

nian.!i. 

Mowinc-Maciiinf 264 

Much 264 

Mud 264 

MUI.K 2(>4 

MURDKR J()4 

Muskrat 265 

Must 2t)5 

My  OK  Mink 205 

Nam  I. 266 

called. 

coLjnomen. 

Narrow 268 

Navajo.s( Indian) 268 

Nkai; 269 

■;i()se  by. 

c;)ntijjiious. 

.\(ijacenl. 

Nke,):."' 269 

Nkoro. 269 

Nki  MKW 269 

Nkw 269 

Nkxt  Year 269 

Nkz  Pi-.Rc.'-  (Indian) 269 

Nir.iM" 271 

No 271 

Noon 271 

Notify 271 

tell. 


Notify — (continued). 

talk  to. 
Now 271 

present  time. 

to-day. 
Number 271 

Oaih 272 

vow. 

to  swear. 
OiiEY ^ ...   272 

listen  to. 

]>ay  .attention  to. 

Ocean 272 

Officer 272 

Ofikn 272 

OcAi.Ai.l.A  (Indian) 272 

OiiiiwAY  (Indian) 273 

Ol.l) 


273 


decrepit. 

ajjed. 

inlirni. 

((itoshe 274 

OsAC.E  274 

OttI'R 274 

Out.sihe 275 

Over 275 

Overtake., 275 

Owi 27s 

Pack 276 

place. 

I'ADDI.E 276 

I'AIM 276 

I'M.SY 278 

Parade 278 

troops. 
Part 278 

half. 
Pariisan 27S 

chief. 

leader. 
Partner 278 

brollicr. 

coniratle. 

Parturition 278 

Pawnee  (Indian) 279 

Paymaster 294 

money  chief. 
Peace 295 

truce. 
Peak 296 

apex. 

summit. 

tip. 

crest. 

Pfmican 296 

Peni)  d'Oreillk  (Indian) 296 


INDEX. 


271 

271 

272 

•••  272 

272 

272 

272 

272 

273 

273 

274 

274 

•••  274 

27s 

27s 

27s 

27s 

276 

276 

276 

278 

278 

278 

278 

278 

278 

279 

294 

29s 

296 

396 

296 


Pkoii.k •'*"»' 

persons.       •'°' 

Pkitkr 

Pkricai's .V.\".".V.".".".'.'.".'' ^°' 

to  be  possible.  ^°^ 

may  he, 

doubtful. 

contingent. 
PiCKKI  

fasten. 
I'IKCAN   (Indian) 

Pin.; ' 

Pr 


302 


'i.i. 


302 
302 

304 


Pray— (continued), 
ask. 
beg. 
retpiest. 
petition. 
dcma..(l. 
implore, 
tnireat. 
address. 
iniportui:e. 

Prkdk  r 

foretell. 


*MHI 


3'o 


Pity  (to pi.y  some  onod;;;;::::;:;  C '  prksIokT"- 

npathw.e.  ^  ^  I  *'*•■^"'^•^J 


Jiympaini/.e. 
compassion, 
nicicy. 


lender. 

PlTV  (other> 

etc. I., 

Plan 


taking  puy   on    one, 


arrange. 
<lcterniine. 
I'lovidc. 
dispose  of. 

I'l.ANT 

to  farm. 

Poise  )N-VlNK 


304 
305 


30s 
305 


Prk.ity. ...... .'.'.''".*''* ^'° 

i  !iandsoine.  "^'^ 

I;  '"d  face. 

PRI    Ki.Y-pKAR 

pkiksi ; 310 

Pkisdni-r..  3'o 

PUIVATI,    '.'.'.'.'.'.'.'.'.'.'.v."'. ^" 

secretly.  3" 

confidentially, 
in  confidence, 
sacredly. 
PrduIi 


vain. 


PoNCA  (Indian) ^^2  '  n      '^"'"^•••'''^'^• 

Po.NY..  305      Piri:ni.()  (Indian) 

Poor ",",'.. ^^^     ^''''•" 

nov,.rt^ 307  must. 


307 


poverty, 
indigence 
want, 
distress, 
destitute, 
pinched. 
Poor 

emaciated 

weak. 

sinewless. 

wasted . 

leanness. 

l)Uiiy. 

thin. 

starved. 

shrunk. 

skinny. 

PoRfmi'iNK 

Portrait ■.■.■.■.'.".■■; 307 

Possession 3°? 


must, 
try. 


;   QlMRRKL 

j  scold. 

j  disputations. 

!  Qt'KKN 

Qi'i'.y<li , 

9"i;siioN 

QlMCK .'] 

Qt'lKT    IJ0VV.\...... 

subdirc. 

silence. 
Quivik 


3'i 


3" 


3'2 


312 
312 
3»2 
3'2 
312 


Povvi 


ownership. 


J08 


K.MIHIT , 

KaC'COO.N  .... 

Rack 

to  run. 
contest. 

FiAII.WAV.... 


>KR 


Rain. 


I'RAIRIK, 


3«a 

314 
314 
314 


J»4 


plains. 

PRAIRIIvDOG., 

Pray 

supplicate. 


308  '  Rainmow....     3«S 


308    R 


Ai'ins. 


30S     Ram 
309  i 


swift-flowing  waters 
1 

foolish. 
Iir.ivc. 


3' 6 
3'6 

3'7 


43B 


INDEX. 


Rash — (coniinued). 

reckless. 

careless. 

adventu'ous. 

Rattlk 317 

Ratti.ksnakk 317 

Ravink 317 

Rkacii 317 

arrive  there. 
Rkcover 317 

restore. 

Rkp 317 

Reirrsh 318 

Rki.ik.vk 318 

replace. 
Rkmain 31S 

stay. 
Rkmkmiii.r 318 

hold  oil  to. 

Kici'KAr 318 

Rkstrain 318 

hold. 

confine. 

restrict. 
Rf.trkat 318 

flee  from. 

esca]ie. 

Rich 319 

Ridk « 319 

RiDGii: 319 

crest. 


Ring 


!I9 


finger  ornament. 
Rising  Man 310 

chief. 
RiVKR 320 

stream. 
RoAO 320 

trail. 

way. 

route. 

pack . 

nourse. 
Rock 320 

hard. 
Rt)i'K 320 

cord. 

line. 
Ro.sKBun ,20 

ROTTKN 321 

decayed. 

decompo.sed. 

Rough 321 

Run 321 

Run  Against 321 

slunihle. 

Sabrk 322 


PACB 

Sac  (Indian) 322 

Sacred 323 

divine. 

holy. 

mysterious. 

Sacrki)  Arrow 323 

Sad 323 

mournful. 

dejected. 

disappointed. 

Saddi.k 323 

.Saddi.k  (to) 323 

to  pack. 

Saddi.k  Blanket 324 

Saki: 324 

secure. 

uinnolested. 

Sack 324 

Salt 324 

Same 325 

equal. 

Sans-Arc  (Indian) 325 

Satisfy 325 

Saw 325 

cut. 

ScAl.P  (to) 325 

scali>-i.ock 328 

.Scarce 328 

rare. 

uncommon. 
Scatter 328 

ilisperse. 

fly. 
Scent 329 

smell. 

Sciiooi.-HousE 329 

Scui.u j3C 

quarrel. 

find  fault  with. 
Scout 330 

advance-guard. 

picket. 

sentinel. 
Scout  (to) 331 

search. 

watch. 

to  trail. 

follow. 

hunt. 
Search 332 

examine. 

scrutiny. 

Season 332 

See 33a 

look. 
Skize 33a 

Srasp. 

imprison. 


INDEX. 


PACK 
322 

"323 

323 
i^l 

323 
323 

324 
324 

324 
324 
325 

325 
325 
325 

325 
328 
328 

328 

329 
329 

j3c 
330 

33' 


439 


332 
332 

333 


wrap. 
Shkki- 


l>ifj-horp. 

Shkki-  (domestic) 

Shkki>-Kati:rs  (Indian). 
Shki.i ' 

neck  ornaiiient. 

ShII.1.1) 

sciecr. 


Shoot 

lire  a(. 
disch.nrge 


PAGB 


Seize — (continued). 

find. 
Sell 

separatk !!!!!!!. 

diverj^e. 
branch  off. 
to  par'., 
wander  from. 

Serckant 

Sew " " " " 

fasten, 
stitch, 
tack. 

Shackle 

Shadow 

shadf.  ""■ 

Shake  IIaniw * 

SUAki* ^^ 

cutting;  edge, 
t'd^e-tool. 
Sharp's  Kimk 

Sh  'vkd-Heai) '.., 

SiiAvvi 


2,2i 


Zli 


349 
349 
349 


Sir •-*'•■ 

rest.  -549 

wait. 

Ski;nk 

1  Slid .....!." 

I  Sleep ','.......^...,. 

!  rest. 

'  lie  down. 

Sleep  With 

Slow  •549 

loiter.  ■'•^'-' 

l<ehindhand. 

S.MALI 

short.  '50 

low. 

Smallpox 

Smeli '5o 


Smoke 


334 
334 
334 


{52 

3.S--' 
3.S2 

353 


334 

334 
334 
335 

33S 


Smoke  (to  smoke  a  pipe) ],.' 

Smooth 

even. 

level. 

Snake 

Snow •'S3 


Shoe 

SHOK(to) !;!!!!!!";";;;:;:;;■:;;■••  \i 


136 


},}>(^ 


Short 

Shoshone  (Indian)^.'.'..! i^^l 

?>i'^ 


Sick 

ill.  

infirm. 

indisposed. 

suffer. 

di  seised. 
Sir.N  LANGliAr.K 

Silent .'...,. 

dumb. 

ilose  one's  mouth. 

taciturn. 

Silver 

Since .."!!... 

after. 

Sinew 

Sing ..' 

Siot;x  (Indian)."*.".'.";! \\\ 

Sister 34ii 

Sister. IN- Law  !.'.'." .'.".".*." \Tsi 

348 


338 
341 


341 
341 

341 


I  Snow-Shoe... 

j  Soap 

I  Son- 

I  niiry. 

I  Soldier  

I  Son 

i  Sorrki 

!  SoitR  

j  acid. 

i  tart. 

I  Source 

I  head. 

fountain. 

rise. 
Speak 

Ldk. 

tell. 

say. 

relate. 
Spear 

lance. 

Spider 

Spoon 

SpcrriED . 


353 
353 
353 
354 

354 
356 
356 
35'' 


556 


356 


356 


356 

;•'••• .}s6 

Spring  (season)'.*.*.'.""'.""' 'jfj 

SpRiNc  (water) I^J 

SpRiN(;iiELl)  Rii-LE.. ...";,' f,; 

Spy '^' 

s' out.  'S' 

h  :nt. 

I'K)k, 

Stan/) 

Stai*  dino  Kock*.!..!.." 


357 
358 


440 


INDEX 


PAGH 

Star 358 

Start 358 

Stay 358 

Steai 358 

Steamboat 359 

Stinoy 359 

mean. 

penurious. 

Stink 359 

Stoi' 359 

halt. 

wait. 

Stork 359 

Straight 359 

true. 

direct. 

Strike 359 

String  (protection) 359 

Striped 360 

Strong 360 

brave. 

vigorous. 

hearty. 

powerful. 

Sugar 360 

Sumach ,   360 

Summer 360 

Sun 360 

Sun- Dance 361 

Sunday 363 

SuN-Do(; 364 

Superior 364 

greater. 

higher. 

above. 
SURROUNU 364 

encircle. 

concentrate. 
Sweat-Loik;k 364 

swoatl)ath. 

sweat-liouse. 

.Sweet 368 

Swim 368 

SYI'IIIIIS 368 

Taii 369 

Take 369 

appropriate. 

capture. 

catch. 

dispossess. 

confiscate. 

seize. 
Talk 369 

converse. 

speak. 

tell. 
Tai.i ; 370 


PAGB 

Tan  (to) 370 

to  cure.. 

Tangled 371 

Taste 371 

flavor. 

sapidity. 
Tattoo 371 

mark. 
Tea  371 

TEI.EtJRAPH 371 

Tepee 372 

lodge. 

wigwam. 
I           tent. 
I  There 377 

at  that  place. 

'  Thick 377 

Thief 377 

Thin ,  377 

Think 377 

believe. 

upiiie. 

look  upon. 

regard. 

Thousand 377 

Thread 377 

line. 

Thunder 377 

TiMiiKR 378 

forest. 

trees. 

Time 378 

T1.M0ROU.S ^78 

Tired 378 

weary, 
■fatigued. 

prostrated. 

faint. 

exhausted. 

overtasked 

Tobacco 379 

Tobacco-Hac. 380 

T<k;i..ther 380 

To.mahawk 380 

To-MORROW 380 

Torn  AD 380 

Tortoise 380 

Track 380 

footprint. 

Trade 380 

Trader 381 

storekeeper. 

salesman. 
Traii 381 

road. 

trace. 
Tram,  (to) 381 

follow. 


INDEX. 


441 


PAGk 

•  37« 
37« 

•  37* 

•  37> 

•  37« 

•  372 

.  377 

•  377 
.  377 
-  377 
••  377 

..  377 

..  377 

.■•  377 
..  378 

...  378 
...  378 
...  378 


379 
?8o 
380 
380 
380 
380 
^80 
'380 

380 
381 

381 

38« 


Traii. — (continued). 

search. 

look  for. 

pursue. 

hunt. 

Tr/.i 382 

Travdis 382 

litter. 

Trkaty 383 

Trke 383 

Trot 3S3 

Trouiii.k 383 

anxious. 

disturbed. 

restless. 

.innoyed. 

Tri;k 383 

straightforward. 

honest, 

reliable. 

candid. 

Trunk -584 

Try 384 

TURKKY 3X4 

Turti.k 3S4 

TWKKZKRS 384 

TwiNKi.i: 384 

Twins 384 

Tvvo-KF.Tri.i'   (Indian) 384 

U'Ji.Y 385 

bad  face. 

ill  favored. 

repulsive. 

Uncai'AI'A  (Indian) 385 

Unikrtain '385 

doubtful. 

jirecarious. 
UNd.K 386 

UNDKRSTANr) 386 

know. 
UnM  K 386 

Uniitky 386 

unfortunate. 

bad. 

Ursa  Major.. 386 

Utk 386 

Vaccinatk 393 

Vujii.ANr 393 

attention. 

heedful. 

watchful. 
Viii.AGK 393 

camp. 

town. 
ViNK 393 


I'ACE 

Vikcin 393 

unmarried. 

VoM.KY 393 

Vomit 393 

Wa(;on 394 

Wacon-Road 394 

Wait 394 

Walk 394 

Want 394 

wish. 

desire 

War 395 

War  (to>;(i  tn) ,.  397 

War-Bonnkt 397 

head-dress. 

War-Ci  uii 398 

War-Danck 399 

War-1'ony 399 

Warrior 399 

Wash 399 

Watch 399 

time-piece. 

Watkr 399 

Wkak 399 

tired. 

feeble. 

Wearing  Aitarki 399 

Whkn 400 

at  what  time. 

Whkrk 400 

at  what  place. 

Whktstonk 400 

Whip ipo 

Whirlwind 401 

WiiisKKV 401 

li(|Uor. 

WiiisTLi' 402 

Whitics... 402 

people  not  indigenous  to  America. 

Whit-  Man 403 

Why 403 

Wichita  (Indian) 403 

WicKKY-Ur 404 

temporary  shelter. 

Wll'K .' 405 

Wild 40^ 

untamed. 

alone. 

Win 405 

success. 

victory. 

overpower. 

vanquish. 

victimize. 

overreach. 

Winchester  Rifle 406 

WiNO 406 


m 


442 


INDEX. 


l-AGH 

WlNC 406 

WiNTKR  .    407 

Wii'Ki)  Otrr 407 

exlerminated. 
WisK 407 

shrewd. 

safjacious. 

sharp. 

clever. 

keen. 

sound. 

lonjj-headetl. 

With 407 

W<n.K 407 

Woman  407 


WoNKKRI  I  I... 
WooDl'KCKIk. 

Work 

WolNP 


I-AGB 

408 

408 

.         408 

409 

Wk  \i' 409 

fold. 

pack  u|>. 

Wrinki.i. 409 

Wuiii. 409 

Yankton  tl,iulian) 410 

Ykar 410 

YE.S 410 

Ykstkrhay 410 

YouN(;i  K 410 


Al'PHiNDIX. 


SIGN. M.S. 

PAf;E 

Wrni  A  ['oNY 411 

With  a  Hlankkp 412 

Huestiuii. 

inlerrojjate. 

attract  atlention. 
Armistiit 412 

truce. 

p»'ace-ofrerin}». 
Al^p)\>nih 412 

come. 

advance. 

come  near. 
Discovi'i- 413 

announce. 

lind. 
Many 413 

nuiltilude. 

Herd  ,>t  huff ii to 413 

Hitw  muny  killed 413 

Warn..... 413 

denote  d-Tn^t-r. 

^ivc  :iii  .il;'rm. 
Depart 413 

(lo  not  approve. 

leave. 

Commands 413 

WiiH  a  MiKKOK 414 

/tssi^niafii'ti 414 

appointment. 
htvitt  to  fiait ...  414 

Huntinii  4'4 

War „  415 

With  Smokk. 415 

FirkArrows 4H 

Flint  and  Stkki 415 


KiCIIRKS         UK 

Ground 


Pn  TltRKS  ON 


416 


PHRASES. 


Do    AS    YOU    I'l.KASK,  IT    MAKIvS  NO 

dikferk.nck  to  mk 416 

I    AM    KRtK    I  ROM     (  RIMK 416 

To  iiKfoMi;  Oil) 417 

MiRDKR;    I  HI  i.-i;ilT;   KAINT;Ar. 

CIDINl,    Kit 417 

To   WIN    IN    C.AMItl.INC 4I7 

To'  KKKP    A   I'A.MP    roCKTIIKR 417 

WOUNDF.D,  l!t    r  NOT  l-ATAI.I.Y 4I7 

To   EXTKNI),     lUADK,  KTC 4I7 

My  I'Koi'i.K 417 

To     TRAVKI.      THK<>li;ll      AN     l.'N- 

KNOWN    (OINrRV 417 

I    AM    01  AD     10   SI  K    Y'UI 417 

I    AM    SAD   OH    DlsAriH)INrKD 4I7 

Is     SUCH      A       I'KRSON      DEAD     «)R 

AI.IVK.' 418 

What  is  your   namk? 418 

To  UK  raised  inio  i-rominence 

ON    ANorilER   person's  MERITS..    418 

They    paid    no    aiieniton     ro 

YOUR    ADVICE  418 

I    LIVE  HERE 418 

To  PAY  NO  ATTENTION  TO  A  PER- 
SON; TO  ICNORR,  SUPPRESS,  ETC.  418 
I  AM  01. D;  MY  TEETH  ARE  WoKN, 
ARE  HAD,  AND  LOOSE,  AND  I  SI!|'- 
KER  EROM  INDK.EsriON  ON  AC- 
COUNT OK  Tllt-SE  AEI  I.ICIIONS..  418 
1  WAS    MADE  A  SCOUT 4I9 


INDEX. 


443 


PACB 

408 

408 

,     408 

409 

•     409 

.  410 

.  410 

.  410 

.  410 

.  410 


KS 


ON 


416 


IAKl;S  NO 

416 

416 

417 

INT;  A<'. 
417 

4>7 

IIR 417 

11  Y 417 

»<7 

4<7 

AN      t'N- 
417 

4«7 

I'Ki' 4»7 

418 

418 

IINKNCK 

Ml' K  I  IS..    418 

TON       I'O 

418 

418 

)  A  rr.K- 
;ss,  I'.Tf.  418 
.;  woUN, 

1>  I  SIIK- 
ON    At.- 

i noNs..  418 
W9 


You  ARK  NOTHING;  YOU  ARE  A 
LOW  FKI.I.OW;  A  1);>(;.  I  SCORN, 
DKTKST,  KKI  Y,  DARK  YOU  TO  DO 
YOUR  \YORsr  ACAINsr  MK 

I  KNOCKKI)  III.M  (IVIR  WITH  A 
SINGI.K  SHOI .. 

VkRY  I'OOR  ;  HARD  I'l';  I  XTRKME- 
LY  DE-STITliTK;  INI  NSE  PHYS- 
ICAL Si;i  KKRINC,  KIT 

To  OIIEY  ORDERS  ;  ACCEPT  AND 
KOLLOW  ADVICE 

To  RIDK  RAPIDLY  AND  CONTIN- 
UOUSLY A  i.oN(;  distanc:e 

To  INDUCE  A  (MRL   TO  Kl.ol'E 

To  UK  NK\K    DKAIH  AND  RECOVKR 
To  RIDE    AGAINST    ANVIIIING    AND 

UK   I  HROWN  OKI- 

IJit,     REACHED     HERE     VICSTERDAY, 

came  into  my  lodgk,  sat 
down,  and  i  told  him  to 
tell  me  thk  truiii 

Living  in  a  certain  part  ok 
the  couniry  

to  i. earn  10  read  and  write... 

Where  were  you  horn  ? 

Where  ARE  YOUR  CHILDRKN? 

To  KREK/.E  any  PARI  OK  THK 
IJODY 


PAGE    I 

I 
4"'> 

419 


419 
419 

419 
419 
419 

419 


42c 

420 

420 
420 

421 
421 


PROPER  NAMKS. 

American  Horsk 421 

Whistling  Ki.k 421 

Endof-thk- Woods  421 

Running  Horse 421 

Spotted  Wkaski 422 

Had-Wii.d-Horse 422 

Count-CoupUnkhy-One 422 

Dog-Walks-on-thk-Ground 422 

Spotted  Taii 422 

Crazy  Horse 422 

Man  Akraid-ok  his  Horsks 422 


LiiTLK  Warrior 422 

No  Neck 422 

Thundering   Eagle 422 

Thk-Horsk  comi-s-Last 422 

Waiting 422 

Touh  THK  Cloud 422 

SwMi  Hkar 422 

Pretty   I,ani:e 422 

Sitting  Hii  i 423 


INDIAN  NAMES  OF  STREAMS 
AND  MOUNTAINS  WHICH 
HAVE  NOT  BEEN  I'RESEKVED 
ON    MAI'S,  ETC. 

Missouri    River 423 

Milk  Rivkr ."  423 

Ykli.owstonk  Rivkr 423 

Clarke's  Fork  of  the  Yellow- 
stone   423 

Prior's  Fork   of  the  Vki, low- 
stone 423 

Clear  Fork  of  Powdkr 423 

I.htle  Missouri  Rivkr 424 

Crand  Rivkr 424 

Chkyknnk  Rivkr 424 

White  River 424 

North  Platte  Rivkr 424 

South  Plai  ie  Rivkr 424 

Republican  Rivkr 424 

Arkansas  Rivkr 424 

Cimarron   Rivkr 424 

Canadian    Rivkr 424 

Washita  River 424 

MissLssippi  River 424 


MOUNTAINS. 

Rockv  Mountain  Ran<;k 424 

Uii.  Horn  Mountmns 424 


THE    END. 


